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LECTURES 


IMPORTANT  SUBJECTS 


DIVINITY. 


v^ 

BY  REV    FINIS  EWING, 

CUMBERLAND       PRESBYTERIAN      MINISTER. 


PUBLISHED    BY    THE    CUMBERLAND    PRESBYTERIAN    BOARD 
OF   PUBLICATION. 


THIRD    EDITION. 


LOUISVILLE: 

ORTON    &    GRISWOLD,    PRINTERS. 

1854. 


Entered  according  to  Act  of  Congress,  in  the  year  J851, 

BY  LEE  ROY  WOODS, 

For  the  Board  of  Publication,  of  the  Cumberland  Presbyterian  Church, 

In  the   Clerk's   Office  of  the  District   Court  of  the  United  States,  for  the 

District  of  Kentucky. 


Stereotyped  and  Printed 
By  Morton  and  Oris  wold,  Louisville, 


PREFACE. 


On  opening  a  book,  we  naturally  feel  a  desire  to  know 
something  of  its  origin.  To  satisfy  this  curiosity,  we  say  to  the 
reader,  that  these  Lectures  were  commenced  by  the  Author, 
when  a  Theological  School  was  taught  in  his  neigliborhood. 
And  the  general  plan  was  pursued  after  the  school  had  been 
discontinued. 

An  edition  of  these  Lectures  was  printed,  in  1827,  for  the 
Cumberland  Presbyterian  Synod.  The  work  was  well  received. 
The  publication  of  another  edition  has  been  repeatedly  called 
for.  It  is  now  issued  as  a  publication  of  the  Cumberland 
Presbyterian  Board.  The  copy  right  has  been  donated  to  the 
Board. 

Perhaps  the  Author's  style  might  have  been  bettfer  suited  to 
the  taste  of  some  readers;  it  is,  however,  well  adapted  to  those 
for  whose  benefit  he  mainly  wrote.  It  will  be  readily  discovered, 
that  the  Author  was  more  solicitous  to  elucidate  his  subject  by 
conmion  sense  argument  and  God's  word,  than  by  a  selection 
of  pretty  words.  It  was  his  highest  hope,  and  most  ardent 
wish,  to  advance  God's  honor  and  the  salvation  of  souls.  Truth 
was  his  polar  star. 

Some  thoughts,  in  most  of  these  Lectures,  were  presented  by 
the  Author  on  his  own  responsibihty.  He  earnestly  desired 
'•'■  every  reader  to  examine  the  icliole  in  its  connection,  without 
any  previous  determination  to  retain  his  long  established  senti- 
ments. Truth — simple,  undisguised  truth,  ought  to  be  the  object 
of  every  reader,  whether  it  go  with,  or  cross,  a  previously 
trodden  path." 

This  work  having  generally  met  the  approbation  of  an 
impartial  public,  the  Author  prepared  a  second  edition,  enlarged 
and  corrected.     But  after  its  preparation,  God,  in  his  mysterious 


IV  PREFACE. 

providence,  removed  him  from  the  labors  of  earth.  This  edition 
of  the  Lectures  has  not  been  published.  It  appears,  that,  from 
the  person  into  whose  hands  the  manuscript  was  placed,  nothing 
can  be  obtained,  except  the  few  articles  published  in  the 
Cumberland  Presbyterian  Magazine. 

Not  found  in  the  first,  but  incorporated  in  the  present  edition, 
are — the  Lectures  on  God;  The  Christian  Sabbath;  and 
Supporting  the  Gospel. 

On  the  recommendation  of  the  Examining  Committee,  the 
second  edition  has  been  pubHshed  by  the  Board.  The  work  is 
offered  to  the  public,  believing  it  will  be  acceptable  to  the 
denomination  of  which  the  Author  was  a  member,  and  beneficial 
to  the  cause  of  truth  nnd  spiritual  religion  in  general. 


CONTENTS. 


LECTURE  I.— OF  GOD. 
There  is  a  God — Xot  corporeal,  a  spirit,  immritable,  infinite,  omnipresent, 
eternal,  omnipotent,  omniscient,  intelligent,  holy,  love,      -    -    Page  9 

LECTUEE  n.-OF  GOD,  OR  JEHOVAH. 
Immensity,  independence,  immutability,  wisdom,  love,  goodness,  mercy, 
justice,  truth,  holiness,  spirituality,  Father,  Son,  Holy  Spirit,  extremes, 
safe  ground, 32 

LECTURE  m.— ON  CREATION. 

Proper,  matter,  spirits,  angels,  human  soul,  animal  spirits,        -        -    45 

LECTURE  IV.— ON  LAW 
Diiferent    kinds,     characteristics    of    the    moral,    knowledge     of    it 
important, 54 

LECTURE  V.-FALL  OF  MAN. 
Not  in  a  state  of  rectitude,  did  not  fall  by  God's  determination,  what 
he  and  posterity  lost, 64 

LECTURE  VI.— PROMISED  SEED. 
His  divinity,  humanity, 74 

LECTURE  Vn.-WHAT  CHRIST  HAS  DONE  FOR  MAN. 

Doctrine  of  atonement,  nature,  Christ's  sufferings,  extent,        -        -    81 

LECTURE  Vin.— HOLY  GHOST,  AND  WHAT  HE  IS  DOING. 

Divinity,  personality,  operation  necessary,  nature,  extent,        -  94 

LECTURE  IX.— FAITH  AND  REPENTANCE. 

Arise  not  from  love  to  God,  legal  repentance  goes  before,  evangelical 
the  first  act  of  saving  faith,  defined,  speculation,  more  faith 
wanted, 99 


VI  CON  T  E  N  T  5  . 

LECTURE  X.-ON  JUSTIFICATION. 
Not  by  law,  by  faith,  cause  meritorious  and  instrumental,  instantaneous, 
not  eternal,  time,  effects, -        -112 

LECTURE  XI.-ON  REGENERATION, 

Not  justification,  not  outward  reformation,  radical  change,  evidences, 
effects,  instantaneous,  in  the  use  of  means,  qualifies  to  enjoy  Grod  and 
his  service, 118 

LECTURE  XII.-ON  SANCTIEICATION 

Its  meaning,  progressive,  means,  degrees  attainable,        -        -         123 

LECTURE  XIIL— ON  DEATH. 

Natural,  spiritual,  how  overcome,  soul  not  dormant  till  resurrection,   130 

LECTURE  XIV.-THE  RESURRECTION. 
An    example    of    it,    in    what    sense    same    body    rises,    practical 
influence, 13.5 

LECTURE  XV.-THE  GENERAL  JUDGI^IENT. 

Necessary,  the  immediate  judge,  the  day,  where  take  place,  Christ 
pronounces  his  people  blessed,  and  dooms  the  wicked.        -  143 

LECTURE  XVI.— ETERNAL  PUNISHMENT. 

Scriptural  representation,  the  place,  torments  eternal,        -        -       153 

LECTURE  XVII.-ETERNAL  HAPPINESS. 

Both  a  place  and  state,  new  glories  ever  opening,  no  discord,         158 

LECTURE  XVIII.— EXPERIMENTAL  RELIGION. 
Not  insensible,  regards  time  and  place, 163 

LECTURE  XIX.— PRACTICAL  RELIGION. 
A    fruit    of   experimental,  works    from,    not    for   life,    constant    and 
conscientious  in  duty,  170 

LECTURE  XX.-PERSEVERANCE  OF  THE  SAINTS. 
iVi-guments  against  examined,  some  offered  in  its  support,        -       174 

LECTURE  XXI.-ON  PRAYER. 

Lies  in  the  exercise  of  the  heart,  not  position  of  body,  not  exhortation, 
several  kinds,  spirit  essential,  design,  may  not  Ix;  omitted,        -        165 


C  O  iN  T  E  1%  T  S  .  Vll 

LECTURE  XXn.— REVIVALS  OF  RELIGION. 

What  a  revival  means,  means  and  instruments,  grounds  of  declension, 
should  be  careful  to  cherish  revivals. 196 

LECTURE  XXm.--CALL  TO  THE  MINISTRY. 

An  article  in  all  evangelical  creeds,  call  of  the  Church  not  suflScient, 
what  the  internal  call  is,  and  tlie  proof  of  it,        -        -        -        204 

LECTURE  XXIV.-QUALIEICATIONS  FOR  THE  MINISTRY. 

Experimental  religion  indispensable,  literary  quaUiicatious  impor- 
tant-,                  .....         217 

LECTURE  XXV.-AJDDRESS  TO  MINISTERS. 

Much  depends  on  preachers  as  instruments,  revivals  usually  begin  and 
decline  in  their  hearts,  proper  spirit  in  preaching,  attend  to  personal 
holiness,  choice  of  subjects,  sound  doctrine,  ability,  language,  industry', 
quality,  be  spiritual,  caution  to  ordained  ministers,         -        -         225 

LECTURE  XS:VI.— ELECTION  AND  PREDESTINATION. 

The  doctrine  as  taught  in  the  Bible,  neither  Calvinistic  nor  Arminian, 
though  conditional  it  is  certain. 247 

LECTURE  XXVII.-ON  REPROBATION. 

Conflicting  viev.s,  true  one.  Scripture  supposed  to  favor  absolute 
reprobation,  this  doctrine  inconsistent  with  the  Grospel,  right  appli- 
cation of  the  doctrine, _    263 

LECTURE  XXVIII.-ON  WATER  BAPTISM. 

The  proper  subjects,  probable  or  right  mode,  arguments  condensed, 
conclusion,        -        -  375 

LECTURE  XXIX.-ON  THE  LORD'S  SUPPER. 

Design,  symbols,  position  of  the  body,  frequency,  none  but  believers  may 
partake  of  it,  no  authority  to  exclude  the  Lord's  people  from  his  table, 
the  Lord's  communion  should  be  open  to  his  people.        -        -        310 


VIU  CONTENTS. 

LECTURE  XXX.-THE  CHRISTIAN  SABBATH. 

Institution,  obligatory  on  all  men,  perpetual,  how  sanctified,  no 
relaxation  of  the  law,  conduct  of  professors  of  religion  compared 
with  it,  a  Sabbath  necessary,  God's  displeasure  on  Sabbath 
breaking. ....  32I 

LECTURE  XXXL-ON  SUPPORTING  THE  GOSPEL. 

Negligence  and  false  delicacy  on  the  subject,  that  the  minister  give  his 
undivided  energies  to  ministerial  work  he  must  be  supported,  practical 
view  of  the  duty  of  members  of  the  Church  and  of  miDisters,  an 
earnest  appeal  to  both, 340 


LECTURES 


IMPORTANT  SUBJECTS  IN  DIVINITY. 


LECTURE    I. 

OF    GOD. 

There  is  a  God.  All  men,  in  all  ages,  have 
given  their  assent  to  the  truth  of  this  proposition  ; 
and  this  fact  renders  it  unreasonable  to  suppose  it 
to  be  false.  Cicero  says,  ^' There  is  no  animal 
but  man  that  has  any  know^ledge  of  God ;  and  of 
men  there  is  no  nation  so  untractable  and  fierce, 
although  it  may  be  ignorant  what  a  God  it  should 
have,  yet  is  not  ignorant  that  one  should  be  had." 
And  Plutarch  says,  "If  you  look  over  the  earth, 
you  may  find  cities  without  walls,  letters,  king 
houses,  wealth  and  money,  devoid  of  theatres  and 
schools;  but  a  city  without  temples  and  gods,  and 
where  is  no  use  of  prayers  and  oaths,  and  oracles, 
nor  sacrifices  to  obtain  good  or  avert  evil,  no  man 


3  0  O  F      G  O  D  . 

ever  saw."  These  are  the  sayings  of  men,  who 
Hved  when  the  knowledge  of  the  true  God  was  in 
a  great  measure  lost  by  the  nations  of  the  earth. 
From  Adam,  until  after  the  flood,  men  possessed 
the  knowledge  of  the  one  living  and  true  God;  but 
when  they  substituted  idolatry  for  his  worship,  and 
the  service  of  devils  for  his  service,  they  lost  the 
knowledge  of  God;  and  their  understandings  being 
blinded  by  ignorance,  and  their  hearts  corrupted 
by  licentiousness,  they  became  so  degraded,  that, 
instead  of  the  living  God,  they  worshipped  the 
sun,  the  moon,  and  stars;  yea,  beasts,  and  birds, 
and  creeping  things:  but  even  this  idolatry  proves, 
that  the  sense  of  God  is  so  deeply  rooted  in  the 
minds  of  men,  that  nothing  can  remove  it. 

The  works  of  creation  prove  the  being  of  God. 
Every  thing  in  the  universe,  which  the  mind  o( 
man  can  contemplate,  the  eye  behold,  or  the 
hand  can  touch,  proclaims  this  important  truth  — 
when  we  behold  the  wide  extended  canopy  of 
heaven,  studded  with  beautiful  globes  of  Ught, 
especially  when  we  see  the  sun,  whose  rays 
enlisfhten  the  inhabitants  of  the  earth,  and  under 
whose  benign  influence  so  many  things  are 
brought  forth  upon  it;  —  when  we  consider  its 
magnitude  and  astonishing  virtues  imparting  Ught, 
life,  and  joy  to  so  many  myriads  of  creatures,  we 
must  acknowledge  that  nothing  but  an  Omnipotent 
and  infinitely  wise  Being  could  give  it  existence, 
and   guide    it  in  its    wonderful    and   undeviating 


OF      G  O  D.  11 

course  for  so  many  ages.  When  we  view  the 
globe  we  inhabit,  suspended  like  a  ball  in  the  air, 
replenished  with  every  thing  necessary  to  the 
comfort  of  its  numerous  inhabitants,  surely  the 
mind  of  man  must  be  constrained  to  acknowledge 
that  there  is  a  God.  Indeed  the  most  insignificant 
insect  that  crawls  on  the  earth,  or  the  smallest 
herb  that  grows  in  the  field,  proves  that  it  is 
formed  by  an  infinitely  wise  and  powerful  Being. 
And  when  we  consider  our  own  composition,  the 
fabric  of  our  bodies,  and  the  faculties  of  our  souls, 
the  wonderful  manner  in  which  the  members  of 
the  body  are  connected  together,  and  this  union 
preserved,  often  for  seventy,  or  eighty  years,  not- 
withstanding the  many  accidents  and  diseases  to 
which  our  frames  are  exposed,  every  day  and 
every  hour,  we  must  be  constrained  to  say,  with 
the  Psalmist,  "I  am  fearfully  and  wonderfully 
made  —  marvellous  are  thy  works,  and  that  my 
soul  knoweth  right  well."  And  who,  upon  con- 
sidering the  noble  powers  and  admirable  facultieg 
of  the  soul,  can  for  a  moment  deny  that  it  was 
created  and  is  upheld  by  God.  View  its  under- 
standing, by  which  it  can  learn  every  art  and 
science;  can  rapidly  travel  through  all  the  con- 
tinents, kingdoms,  and  cities  on  the  globe;  can 
examine  the  forms  and  beauties  of  animals:  can 
discover  the  medicinal  qualities  of  herbs;  and 
can  trace  the  astonishing  combinations  of  causes, 
calculated  to  secure  the  comfort,  and  happiness  of 


12  O  F      G  O  D  . 

the  intelligent  creature  man.  See  its  will,  which 
can  choose,  or  refuse  whatever  is  presented  to  it, 
with  the  most  absolute  sovereignty.  See  its  affec- 
tions— love,  hatred,  hope,  fear,  joy,  some  placed  in 
the  soul  to  secure  its  safety,  and  others  to  promote 
happiness.  Examine  the  conscience,  with  its  self- 
reflecting  powers,  which  performs  its  office  as  it 
should  do,  accuses  its  possessor  when  he  does 
wrong,  and  excuses  him  when  he  does  right, 
thereby  imparting  either  peace  of  mind,  or  fearful 
dread  of  punishment  at  the  great  day ;  then  reflect, 
this  wonderful  being  cannot  die.  Give  it  in  pos- 
session all  things  below  the  sun,  yet  its  longings 
for  happiness  cannot  be  satisfied,  and  then  say,  is 
there  not  a  great  and  glorious  Being  who  gave  it 
existence,  and  in  whose  presence  and  enjoyment 
alone  it  can  be  truly  blessed. 

Again:  if  there  is  no  God,  why  has  not  this 
globe  of  the  earth  long  since  become  a  ruined 
waste  ?  The  most  magnificent  palace,  if  not  kept 
in  repair,  will  soon  crumble  into  ruins.  Even  the 
strong  pyramids  of  Egypt,  being  left  to  themselves, 
have  fallen  into  decay.  Why,  then,  have  not  the 
pillars  of  the  earth,  long  since,  been  shaken  ?  Why 
is  it,  that  this  mighty  globe  is  not  a  heap  of  ruins  1 
Why  has  it  not  started  from  its  orbit,  and  become 
a  lawless  wanderer  in  unmeasurable  space  1  We 
answer,  because  the  mighty  agent,  who  first 
created  it,  still  preserves  it.  It  is  by  his  care, 
that  it  is  not  now  old  and  decayed.     It  is  by  his 


OF     G  O  D  .  13 

care,  that  it  is  still  replenished  with  beasts  and 
birds  and  creeping  things.  It  is  by  his  care,  that 
all  its  inhabitants  receive  their  food  in  due  season, 
and  that,  ungrateful  creature  man  is  supplied  with 
an  abundance  of  every  thing  necessary  for  his 
comfort  and  convenience;  and  yet  vain  man  will 
attempt  to  deny  the  very  existence  of  that  kind 
and  gracious  being,  by  whom  he  was  created,  and 
from  whom  all  his  blessings  come.  Or  if  he  give 
a  cold  assent  to  the  truth  of  his  existence,  yet  he 
will  dare  to  live  in  the  violation  of  his  law,  and 
enjoy  the  blessings  of  his  providence,  without  ever 
feeling  one  grateful  emotion  of  soul  towards  his 
kind  Creator,  and  gracious  Benefactor. 

Every  creature  possesses  a  nature,  so  does  God 
the  Creator  of  all.  Peter  speaks  of  believers  being 
made  partakers  of  the  Divine  nature;  that  is,  they, 
in  the  work  of  regeneration,  were  created  anew 
after  God's  image,  in  righteousness  and  true 
holiness.  We  also  read  of  the  form  of  God,  by 
which  we  do  not  understand  any  external  appear- 
ance or  visible  shape,  but  his  glory,  his  excellency, 
and  perfections.  In  this  sense  Christ  is  one  with 
God.  He  is  not  only  his  image  or  Ukeness,  bat 
he  is  one  in  essence,  so  that  he  who  sees  the  one 
sees  the  other.  When  Moses  prayed  to  see  the 
glory  of  God,  the  reply  was,  "  Thou  canst  not  see 
my  face."  By  the  term  we  understand,  that  it  was 
impossible  for  Moses,  or  any  human  being  in  the 
present  state,   to   view  the   essence   or  nature  of 


14  o  r    G  0  D. 

God.  In  heaven,  indeed,  the  saints  shall  see  Him 
as  he  is,  but  even  there  it  will  be  impossible  for 
them  fully  to  comprehend  the  infinite  nature  of 
God.  The  different  persons  of  the  Godhead 
possess  the  same  nature,  or  essence,  which  is 
one  and  indivisible.  The  Father  does  not  com- 
municate his  nature  to  the  Son  and  Holy  Spirit, 
but  the  three  persons  exist  together  in  the  same 
essence,  and  have  thus  existed  irom  eternity. 

It  is  impossible  for  us  to  form  adequate  ideas 
of  God;  yet  it  is  our  duty  and  privilege  to  enquire 
after  him ;  for  the  more  correct  our  conceptions  of 
him,  the  more  glorifying  to  him  will  our  worship 
be;  and  those  who  know  most  of  God,  are  most 
apt  to  be  like  him. 

It  is  very  absurd  to  think  of  God  as  a  corporeal 
being;  yet  men  are  prone  to  commit  this  mistake; 
and  some,  even  in  the  present  day,  have  no  higher 
conception  of  God,  than  that  of  a  grave  old  man. 
Some  have  run  into  this  foolish  error  from  the 
fact,  that  the  members  of  the  human  body  are 
sometimes  attributed  to  God.  Thus  we  read  of 
his  face,  his  ears,  his  mouth,  his  arms,  his  hands, 
&c. ;  but  it  should  be  remarked,  that  these  are 
figurative  expressions,  and  denote  his  attributes. 
Thus,  his  eyes  signify  his  omniscience ;  his  ears, 
his  readiness  to  hear  the  prayers  of  his  people ;  and 
his  arms  denote  his  power.  Some  have  taken  up 
the  idea,  that  God  is  a  corporeal  being,  because 
man  was  made  in  his  image,  and  after  his  likeness; 


O  F      (i  ()  L) .  1 5 

but  it  should  be  remembered,  that  it  was  the  soul 
of  man,  not  his  body,  which  was  thus  created. 

God  is  a  spirit.     Such  are  the  grovelling  views 

of  men,  that  many  are  prone  to  attach  the  idea  of 

corporeality   even  to   spirits.     Thus,  some  think 

that  they  are  subtilized  bodies,  or  composed  of  air 

•or  vapor,  and  thereby  invisible. 

A  spirit  is  immaterial:  that  is,  it  has  neither 
body  nor  parts.  It  is  incorruptible;  that  is,^  no 
part  of  it  can  be  destroyed.  It  is  immortal — it 
cannot  die.  They  are  invisible;  no  man  ever 
saw  a  spirit;  for  it  cannot  be  discerned  by  the 
natural  eye.  God  is  an  infinite  spirit.  He  is 
incorruptible,  immortal,  and  invisible.  He  dwells 
in  hght  which  no  man  can  approach ;  and  as  none 
can  tell  what  is  the  form  and  appearance  of  the 
soul  of  man,  much  less  can  any  form  just  concep- 
tions of  the  form,  the  appearance,  the  essence  of 
God.  When  man  approaches  this  awful  subject, 
how^ever  great  his  powers  may  be,  he  must  be 
dumb.  Yet  it  is  his  privilege  to  wonder  and 
adore. 

All  creatures  are  mutable.  God  alone  is  immu- 
table. They  are  all  subject  to  change.  He  alone 
remaineth  the  same  for  ever  and  ever.  The 
heavens  are  subject  to  change.  Sometimes  they 
are  clear  and  serene ;  at  other  times  the  electric 
cloud,  the  flashing  lightning,  and  the  roaring 
thunder,  fill  the  minds  of  spectators  with  awe  and 
consternation.     This  earth  is  subject  to  change. 


16  OF      GOD. 

Sometimes  it  is  covered  with  frost  and  snow,  and 
bj  and  by  it  is  decked  with  all  the  beauties  of 
spring.  It  has  been  covered  with  water,  and  the 
time  is  coming  when  it  shall  melt  with  fervent 
heat.  The  sun  is  subject  to  change.  Sometimes 
it  appears  in  unclouded  glory  and  meridian 
splendor,  and  presently  it  is  under  clouds  or  in 
an  eclipse.  All  the  inhabitants  of  heaven  are 
subject  to  change.  Some  of  the  angels  kept  not 
their  first  estate;  they  have  fallen  from  high 
thrones  in  heaven,  to  the  dark  prison  of  hell, 
where  they  are  reserved  in  chains  of  darkness 
until  the  judgment  of  the  great  day.  All  the 
inhabitants  of  the  earth  are  subject  to  change. 
Even  man,  at  his  best  estate,  was  altogether 
vanity;  for  although  he  was  created  innocent,  yet 
he  was  mutable;  although  he  was  holy,  yet  he 
fell,  and  became  sinful  and  miserable,  and  he  is 
now  subject  to  innumerable  changes.  To-day  he 
appears  full  of  life  and  vigor;  to-morrow  he  is  a 
paUd  and  lifeless  corpse.  Now  he  is  the  most 
lovely  of  creatures;  but,  alas!  presently  he  is  a 
mass  of  corruption.  One  week  he  is  actively 
engaged  in  the  pursuits  of  this  life ;  the  next  he  is 
an  inhabitant  of  eternity.  But  God,  being  a 
simple,  unmixed,  infinite,  immutable,  eternal,  and 
uncreated  spirit,  cannot  change;  for  in  him  there 
is  neither  variableness  nor  shadow  of  turning.  He 
is  now  what  he  was  many  millions  of  ages  before 
the  creation  of  the  world;  and  he  is  now  what  he 


OF      G  O  D.  17 

will  be  in  the  most  remote  periods  of  eternity. 
His  laws  and  his  purposes  are  like  himself,  immu- 
table. As  regards  the  first,  they  must  be  obeyed  ; 
as  regards  the  last,  they  must  be  accomphshed; 
and  he  has  directed  that  tliose  who  trample  upon 
his  laws  shall  be  punished ;  but  those  who  tremble 
at  his  reproof,  shall  live  with  him  for  ever. 

God  is  infinite :  that  is,  he  is  immense,  and  can- 
not be  comprehended,  neither  space  nor  time  can 
comprehend  him ;  therefore,  he  is  omnipotent  and 
eternal.  From  eternity  he  existed  as  he  now 
does;  and  to  eternity  he  will  continue  to  exist 
All  other  beings  had  a  beginning,  and  although 
angels,  both  good  and  bad,  and  the  souls  of  men, 
will  have  no  end,  yet  it  is  God  who  supports  them 
in  being;  he  can,  in  a  moment,  annihilate  them  all. 
He  is  the  first  and  the  last.  All  creatures  depend 
on  him,  but  he  alone  is  independent  of  all  other 
beings.  His  attributes  are  infinite.  His  under- 
standing comprehends  all  things.  He  sees  and 
knows,  individually,  every  creature  in  his  vast 
dominions ;  from  the  most  exalted  angel  that 
adores  before  his  throne,  to  the  most  insignificant 
insect  that  crawls  upon  the  earth,  or  floats  upon 
the  surface  of  the  ocean.  He  knows  not  only  all 
the  creatures  he  has  made,  and  will  make,  but  also, 
all  he  could  make.  There  is  no  end  to  his  under- 
standing. His  power  is  infinite.  He  has  created 
innumerable  globes  like  this  we  inhabit.  He  could 
have  created  myriads  more.    His  power  never  has 


18  O  F      G  O  D  . 

been,  and  never  will  be,  exerted  to  the  uttermost. 
His  purity,  holiness,  and  justice,  are  infinite.  He 
is  infinitely  perfect;  therefore,  he  cannot  be  com- 
prehended by  any  other  being;  for  all  others  are 
finite,  but  he  comprehends  them  all.  Finite 
creatures  may  know  something  of  him  in  this 
world,  by  his  works  of  creation,  providence,  and 
redemption.  In  heaven  they  know  something 
of  him,  where  they  see  him  face  to  face,  but 
never  can  comprehend  him.  Sooner  may  all  the 
planetary  systems  he  has  created  be  put  within 
the  shell  of  a  grain  of  mustard  seed,  than  that  he 
should  be  comprehended  by  man  or  angel.  And 
this  infinitely  great  and  glorious  Being  is  the 
eternal  portion  of  the  true  believer,  and  the 
everlasting  enemy  of  the  finally  impenitent 
sinner. 

As  God  cannot  be  bounded  by  space  or  time, 
he  must  be  every  where  for  ever.  He  has  created 
the  heavens  and  the  earth,  and  they  and  all  their 
inhabitants  are  upheld  by  him;  and  he  must  be 
near  them,  and  all  around  them,  to  sustain  them. 
He  is  good  unto  all.  The  angels  and  glorified 
saints  in  heaven,  are  rendered  completely  happy 
by  his  presence;  and  the  saints  upon  earth  receive 
from  his  liberal  hand  all  the  blessings  they  enjoy. 
He  rules  among  the  nations  of  the  earth ;  he  sees 
all  the  inhabitants  of  the  world,  and  is  intimately 
acquainted,  not  only  with  their  actions,  but  with 
their  motives;  and,  by  his  power  and  providence, 


OF      G  O  D.  J9 

overrules  all  the  actions  of  men,  for  the  promotion 
of  his  purposes,  and  the  manifestation  of  his 
glory:  therefore,  he  is  everywhere  present.  Thus, 
the  divine  nature  of  Jesus  Christ  was  in  the 
highest  heaven,  even  while  he  was  arraigned 
before  Pilate's  bar;  and,  as  an  evidence  of  his 
omnipresence,  he  has  promised  his  disciples  that 
he  will  be  with  them  at  all  times,  and  in  all 
circumstances,  even  to  the  end  of  the  world. 

There  are  different  ways  in  which  he  manifests 
his  presence.  In  heaven,  he  displays  his  glory  to 
angels  and  glorified  saints:  on  earth,  he  displays 
his  presence  to  his  creatures  by  giving  them  being, 
and  upholding  them  in  it:  among  the  followers  of 
Christ,  he  displays  his  presence  by  converting 
their  souls,  sanctifying  them,  and  qualifying  them 
for  heaven :  and,  in  hell,  he  displays  his  inflexible 
justice,  in  the  punishment  of  its  miserable 
inhabitants.  With  propriety,  then,  the  Psalmist 
said,  "Whither  shall  I  flee  from  thy  presence;" 
that  is,  whither  shall  I  flee  from  thine  essence. 
Could  he  ascend  into  heaven,  he  would  there 
behold  the  Deity,  in  all  the  glory  of  the  Godhead. 
Could  he  take  up  his  bed  in  hell,  he  would  there 
behold  the  Governor  of  the  Universe,  continually 
punishing  the  violators  of  his  law:  or,  could  he  fly 
to  the  most  remote  parts  of  creation,  even  there  he 
would  behold  his  goodness,  and  be  upheld  by  him. 
So  immense  is  Jehovah,  that  heaven  is  his  throne, 
and  the  earth  is  his  footstool ;  while  he  is  seated  on 


<r 


20  ()  F      G  O  I) . 

the  one  lie  treads  on  the  other.  In  a  word,  he 
fills  the  heavens  and  the  earth  with  his  presence. 
Is  it  asked,  where  did  he  dwell  before  the  crea- 
tion, we  answer,  in  himself — in  his  own  immensity. 
In  view  of  the  omnipresence  of  God,  how  should 
his  intelligent  creatures  act,  seeing  that  in  no 
situation  can  they  be  concealed  from  his  view;  but 
at  all  times,  and  in  all  circumstances,  he  is  present 
with  them,  and  his  eye  intently  fixed  upon  them. 
Certainly  this  should  be  the  language  of  their 
hearts  at  all  times,  *' Thou  God  seest  me;'*  and 
they  should  always  conduct  themselves  as  if  they 
beheld  his  essence,  as  they  will  in  the  person  of 
his  Son,  when,  at  the  last  day,  they  shall  stand 
before  his  judgment  seat. 

God  being  infinite,  must  be  eternal.  Eternity 
has  neither  beginning  nor  end.  It  is  not  like 
time,  which  began,  when  creatures  began  to  exist, 
and  admits  of  a  succession  of  parts.  But  eternity 
has  neither  former  nor  latter ;  for  it  does  not  admit 
of  succession  or  motion.  In  this  sense,  no  being 
but  God  is  eternal,  and  he  is  from  everlasting.  If 
he  is  not,  then  there  was  a  period  when  he  did 
not  exist,  consequently,  when  there  was  no  God; 
and  if  this  be  true,  there  may  be  a  period  when  he 
may  again  cease  to  be;  for  that  which  once  was, 
may  again  be.  But  at  no  period  did  he  pass  from 
non-existence  into  being;  for  he  is  immutable  and 
perfect,  and  that  which  is  perfect  must  be  eternal. 
Man   is  not  perfect;  therefore,  it  is  said  of  him, 


O  F      «  O  D  .  21 

that  he  is  but  of  yesterday.  And,  if  God  is  not 
eternal,  then  he,  too,  must  be  but  of  yesterday.  If 
so,  he  is  imperfect;  therefore,  he  cannot  be  God. 
But  he  is  the  first  cause  of  all  things,  therefore,  he 
is  the  creator  of  time  among  other  things.  If  he 
is  the  creator  of  time,  he  existed  before  it,  and, 
consequently,  he  is  eternal. 

God  is  a  Spirit,  which  is  pure  and  unmixed; 
therefore,  not  capable  of  dissolution,  as  bodies  are, 
which,  being  composed  of  different  parts,  may  be 
dissolved.  But,  spirit  being  uncompounded,  is 
incorruptible;  therefore,  angels  and  the  souls  of 
men  are  immortal;  they  cannot  cease  to  exist, 
except  by  the  power  of  God,  the  Great  Spirit, 
who  created  them  all;  and  he  being  a  simple 
infinite  being,  has  neither  beginning  nor  ending. 
He  alone  is  independent;  he  has  no  superior; 
therefore,  no  being  can  put  an  end  to  V.s  exist- 
ence. Men  are  as  grass;  they  change  a-iU  perish; 
yea,  the  heavens  and  the  earth  shall  ha  removed, 
but  he  is  always  the  same,  and  to  his  years  there 
is  no  end.  He  is  the  King  of  kings,  and  the  Lord 
of  lords;  and  his  throne  will  appear  in  unspeakable 
splendor  and  glory,  when  all  other  thrones  are 
cast  down,  and  the  most  powerful  kingdoms  are 
overthrown,  and  all  the  thrones  and  sceptres,  and 
jewels  of  all  the  kings  and  potentates  on  the  earth 
shall  be  burnt  and  melted  into  ashes;  yejj,  when 
these  elements  shall  melt  with  fervent  b.^at  and 
nature  shall  expire;  for  his  throj  e  ift  ar?  everlasting 


22  O  F      G  O  D  . 

throne;  and  to  his  dominion  there  shall  be  no 
end.  In  a  word,  he  has  neither  beginning  of. 
days,  nor  end  of  Hfe,  for  he  is  Eternity  itself, 
and  its  inhabitant. 

God  is  omnipotent.  This  is  evident  from  his 
works.  Had  he  never  exhibited  his  omnipotence 
in  the  works  of  creation  and  providence,  still  he 
would  have  been  omnipotent.  He  is  an  uncreated 
and  eternal  spirit.  All  spirits  are  powerful.  This 
is  obvious  from  our  own  souls,  which  cannot  only 
will,  and  reason,  and  love,  and  hate,  but  can  also 
act  upon  our  bodies,  and  do  with  them  what  they 
please.  Angels  are  still  more  powerful  than  the 
spirits  of  men,  and  nothing  less  than  omnipotence 
can  be  ascribed  to  the  eternal  uncreated  spirit, 
who  gave  being  to  all  others.  His  nature  being 
immense,  his  power  must  be  infinite.  His  essence 
is  unbounded,  for  he  occupies  all  space,  and  all 
duration,  and  his  power  can  have  no  bound. 
I'his  is  evident,  from  the  fact,  that  all  creatures 
depend  upon  him,  while  he  is  independent  of  all. 
He  can  do  what  he  will,  throughout  the  universe, 
and  none  can  stay  his  hand.  His  power  is  beyond 
all  conception,  for  he  can  do  more  than  we  can 
think.  If  he  were  not  omnipotent,  he  would  be 
imperfect.  If  he  knew  what  was  good,  and  yet 
could  not  do  it,  of  what  avail  would  his  goodness 
be?  If  he  could  will,  but  could  not  perform 
whatsoever  he  pleaseth,  he  would  be  imperfect; 
therefore,    no    longer    God.       But    omnipotence 


O  F      G  O  D  .  23 

belongs  to  God,  and  to  no  other,  for  he  who  is 
omnipotent,  is  above  all.  Even  the  human  nature 
of  Jesus  Christ  w^as  not  omnipotent,  though 
closely  united  with  the  Divine  Nature.  It  was 
subject  to  the  same  infirmities  that  men  are,  except 
such  as  are  sinful.  When  he  was  in  Gethsemane, 
his  human  nature  was  strengthened,  which  would 
not  have  been  necessary,  had  it  been  omnipotent 
On  Calvary,  it  suffered  and  died;  therefore, 
although  his  divine  nature  was  omnipotent,  his 
human  nature  was  subject  to  infirmities;  for  in  all 
things  he  was  made  like  unto  his  brethren.  But 
his  divine  nature  can  do  all  things,  consistent  with 
his  purity,  and  the  glory  of  his  perfections.  He  is 
not  governed  by  the  laws  of  nature,  but  he  controls 
them,  and  is  above  them,  and  can  act  contrary 
to  them.  Witness  the  time  when  he  brought  the 
three  Hebrew  worthies  out  of  the  furnace,  seven 
times  heated,  unconsumed,  unhurt,  unsinged.  But 
there  are  certain  things  which  God  cannot  do. 
He  can  do  nothing  which  is  inconsistent  with  the 
purity  of  his  nature,  and  the  glory  of  his  perfec- 
tions: therefore,  he  cannot  create  another  infinite 
being,  and  thus  raise  a  creature  to  the  dignity  of 
the  Godhead;  for  this  would  detract  from  his 
glory,  and  give  to  another  what  is  due  to  himself 
alone.  He  cannot  leave  any  of  his  promises  or 
threatenings  unfulfilled,  for  this  would  argue 
imperfection  in  his  character,  and  would  render 
him  contemptible  in  the   estimation   even  of  the 


24  o  r     GOD. 

creatures  he  has  made.  Even  to  attempt  any 
thing  of  this  nature  would  be  a  proof  of  weakness. 
But  he  can  do  all  things,  which  are  consistent 
with  his  own  glory ;  therefore,  he  can  do  many 
things  he  has  not  done,  and  will  not  do.  Thus 
he  has  made  many  thousands  of  planets,  and  fixed 
stars;  he  could  have  made  myriads  more. 

We  have  sufficient  proof  of  his  omnipotence  in 
his  creating  this  world  and  its  inhabitants,  which 
he  made  out  of  nothing.  The  skilful  mechanic 
can  mould  his  materials  into  various  forms,  but  he 
must  be  supplied  with  tools,  and  with  matter,  upon 
which  to  work:  he  cannot  make  them  himself 
But  God  can  work  without  tools  and  without 
materials.  Out  of  nothing,  by  the  word  of  his 
power,  matter  was  created,  and  that  matter 
moulded  into  thousands  of  forms  and  creatures. 
The  most  skilful  mechanic  advances  slowly  with 
his  work,  it  takes  him  a  long  time  to  produce 
even  one  article;  but  not  so  with  God;  for  he 
said,  "Let  there  be  light,"  and  immediately  it 
sprang  up.  The  skilful  artificer,  in  producing  his 
various  articles,  experiences  pain  and  weariness; 
but  not  so  with  God,  for  this  world,  and  all  that 
are  on  it,  were  produced  without  the  smallest  toil. 

The  omnipotence  of  the  Deity  is  manifested  in 
his  works  of  preservation,  for  by  him  the  universe 
is  upheld  in  existence;  he  upholds  all  things  hy 
the  word  of  his  'power.  It  was  manifested  in  the 
redemption  of  sinners   by  Jesus  Christ.     It  was 


O  F      G  O  D.  25 

clearly  proved  in  his  incarnation,  for  none  but  the 
Omnipotent  can  bring  a  clean  thing  out  of  an 
imclean  thing.  It  was  manifested  in  his  miracu- 
lous works,  when  he  gave  sight  to  the  blind, 
hearing  to  the  deaf,  and  life  to  the  dead.  It  was 
manifested  in  the  power  communicated  to  him  to 
fulfil  the  law,  and  satisfy  the  demands  of  justice, 
which  work  would  have  baffled  the  united  power 
of  all  the  men  on  earth,  and  all  the  angels  in 
heaven.  It  was  manifested  in  upholding  him 
when  the  storm  of  God's  wrath,  due  to  our  sins, 
fell  upon  his  innocent  head.  And  it  was 
manifested  when  he  raised  him  from  the  dead, 
which  act  declared  the  Lord  Jesus  Christ  to  be 
the  Son  of  God,  and  the  Saviour  of  the  guilty. 

The  omnipotence  of  God  is  manifested  in  the 
conversion  of  sinners,  who  are  created  anew  in 
Christ  Jesus.  And  it  is  manifested  in  the  beUever's 
final  perseverance,  and  arrival  in  heaven;  for  if 
their  salvation  depended  upon  their  faithfulness, 
they  would  all,  without  exception,  fall  away  ;  but 
here  is  their  security ;  they  "  are  kept  by  the 
mighty  power  of  God,  through  faith,  unto 
salvation." 

The  most  grand  displays  of  the  omnipotence  of 
God,  will  be  made  at  the  resurrection,  when  the 
bodies  of  all  men  shall  be  re-animated — when  this 
globe  shall  tremble  to  its  centre,  and  these  elements 
shall  melt  with  fervent  heat,  and  when  all  men 
shall  be  compelled  to  stand  before  the  judgment 
3 


26  O  F       G  O  D. 

seat  of  Christ,  and  from  him  receive  their  final 
doom. 

God  is  omniscient.  All  rational  creatures 
possess  knowledge.  Angels  possess  much ;  so 
did  man  hefore  the  fall;  and,  although  he  has 
thereby  lost  much,  yet  some  he  still  retains.  But, 
in  a  state  of  nature,  he  is  destitute  of  the  most 
important  knowledge  —  acquaintance  with  the 
character  and  perfections  of  God 

As  intelligent  creatures  possess  knowledge,  so 
their  Creator  must  possess  it  in  perfection.  This 
is  obvious  from  the  works  of  creation,  and 
preservation  of  his  creatures,  which  display  the 
perfection  of  wisdom  and  knowledge.  The 
possession  of  knowledge  secures  happiness,  and 
that  happiness  is  in  proportion  to  the  amount 
of  knowledge  possessed.  Thus,  men  possess 
knowledge,  and  this  renders  them  capable  of 
enjoying  happiness,  which  never  can  be  expe- 
rienced by  the  brute  creation.  Pious  men  possess 
a  knowledge  of  God,  of  which  the  wicked  are 
destitute,  and  it  is  this  that  makes  them  happier 
and  better  than  they ;  and  when  their  knowledge 
is  perfected,  their  happiness  will  be  complete. 
God  is  perfectly  happy,  therefore,  he  possesses 
perfect  knowledge,  or  omniscience.  Thus,  he 
knows  not  only  the  actions  of  all  his  rational 
creatures,  but  all  their  thoughts. 

It  is  deemed  a  mark  of  wisdom,  among  men, 
to  know  themselves;    but  the  most  knowing  are 


O  F      tJ  O  D  .  2^^ 

fearfully  deficient  in  this  important  knowledge. 
But  God  possesses  the  most  perfect  knowledge  of 
himself.  He  alone  understands  the  sublime  and 
awful  doctrine  of  a  Trinity  of  persons  in  the  Unity 
of  the  Godhead.  And  mortal  worms,  who  would 
attempt  to  comprehend  it,  do  but  prove  their 
presumption  and  folly.  He  has  a  perfect 
knowledge  of  all  his  creatures,  from  the  most 
exalted  archangel  that  adores  before  his  throne, 
to  the  meanest  worm  that  crawls  upon  the  earth. 
He  knows  every  glorified  being  that  now  dwells 
in  his  presence,  and  all  who  will  yet  worship 
before  him.  He  knows  every  devil  and  miserable 
spirit  now  confined  in  the  dark  prison  of  hell,  and 
all  who  will  yet  be  inhabitants  of  those  horrid 
regions.  He  knows  all  the  men  on  earth,  and  all 
their  secret  thoughts,  whether  good  or  bad.  He 
knows  every  oath,  every  blasphemous  expression, 
uttered  by  wicked  men;  and,  for  these  things,  he 
will  yet  bring  them  into  judgment.  He  knows  all 
the  actions  of  the  followers  of  his  Son,  and  the 
motives  from  whence  they  spring.  In  a  word,  he 
knows  all  that  has  been,  or  shall  yet  be.  With 
him  there  is  no  past,  present,  and  to  come;  all  is 
an  eternal  now;  for  with  him  a  thousand  years 
are  as  a  day,  and  one  day  as  a  thousand  years. 
He  is  from  everlasting  to  everlasting;  therefore,  he 
mast  know  all  that  has  been,  now  is,  and  shall  be. 
We  cannot  tell  the  manner  in  which  he  knows  all 
things,  but  this  we  know — he  is  not  instructed  by 


28  O  F      G  O  D  . 

another,  nor  does  he  obtain  his  knowledge  by 
reasoning  and  inferring  as  men  do,  but  he  knows 
all  things  at  once.  In  his  immense  and  eternal 
mind  are  the  original  ideas  of  all  his  acts  and  all 
his  creatures. 

In  Scripture,  God  is  called  the  Holy  One; 
without  hohness  he  could  not  be  perfect,  for 
uidiolincss  is  an  imperfection,  and  the  reason  that 
men  are  imperfect,  is,  that  they  are  sinful.  But 
God  is  perfect,  for  he  is  just  and  true,  without 
iniquity;  his  nature  is  without  spot;  he  is  purity 
ijself;  his  hohness  is  termed  the  beauty  of  the 
Lord,  and,  in  holiness,  the  beauty  and  excellency 
of  angels  and  glorified  saints  consists.  Wisdom- 
without  holiness  would  be  cunning,  and  power 
without  it  would  be  tyranny;  but  God  is  glorious 
in  holiness;  his  holiness  sheds  a  lustre  on  all  his 
other  perfections,  and  prevents  them  from  being 
improperly  exercised.  As  holiness  is  the  nature 
of  God,  it  is  infinite,  and  it  can  neither  be 
increased  nor  diminished.  It  is  immutable,  for 
in  him  there  is  neither  variableness  nor  shadow 
of  turning.  The  hohness  of  the  most  exalted 
creatures  is  changeable,  as  is  obvious  from  the 
apostacy  both  of  angels  and  men,  but  God  is  from 
everlasting  to  everlasting,  the  same  holy  being. 
He  is  the  foundation  of  holiness,  and  from  him  it 
is  communicated  to  all  others  who  partake  of  it; 
but  theirs  is  infinitely  inferior  to  his,  therefore,  the 
holy  angels,  while   they   celebrate  the  holiness  of 


OF      GOD.  29 

God,  cover  their  faces,  conscious  of  their  infinite 
inferiority. 

The  holiness  of  God  is  manifested  in  the  works 
of  creation,  for  he  made  them  all  very  good; 
therefore,  all  his  creatures  were  originally  holy, 
like  himself  Man  was  made  in  the  likeness  of 
God,  that  is,  he  was  pure,  holy,  and  upright.  It 
may  be  objected  to  the  hohness  of  God,  that  he 
suffers  sin  to  exist  in  the  world :  but  it  should  be 
remarked  that,  although  he  permits  it,  yet  he  is 
not  the  author  of  it,  nor  does  he  approve  of  it,  nor 
does  he  tempt  to  it;  but  he  hates  and  punishes  it. 
He  has  given  the  most  grand  display  of  his 
holiness,  in  the  punishment  of  his  Son,  for  our 
sins;  indeed,  this  act  of  God  gives  a  much  more 
clear  discovery  of  the  holiness  of  God,  than  if  all 
the  human  race  had  suffered  for  sin  in  hell  for 
ever.  His  holiness  is  manifested  in  the  very 
design  of  the  scheme  of  redemption,  and  in  all 
the  means  used  to  bring  sinners  to  Christ  and 
heaven,  for  his  object  in  all  these  is  to  make 
men  holy. 

The  love  of  God.  God  loves  himself  before 
all  others;  hence  his  own  glory  is  his  ultimate 
end  in  all  his  works:  and,  his  happiness 
consists  in  contemplating  his  nature  and  per- 
fections, and  nothing  beyond  this  can  add  to 
his    enjoyment. 

God  loves  all  his  works.  When  he  first  created 
them,  he  pronounced  them    very    good;    and  his 


30  O  F      G  O  D  . 

tender  mercies  are  still  over  ihem.  Particularly 
God  loves  his  rational  creatures ;  and  those  of  them 
who  are  holy,  are  admitted  into  his  immediate 
presence,  where  they  behold  his  glory,  and  are 
perfectly  happy.  The  love  of  God  to  man  is 
manifested  in  the  most  astonishing  and  glorious 
light,  in  the  gift  of  his  Son,  who  fulfilled  the  law 
they  violated,  by  his  holy  life,  and  satisfied  the 
demands  of  justice,  in  their  behalf,  by  his  suffering 
and   death. 

The  love  of  the  Son  of  God  to  men,  is 
manifested  in  his  forsaking  the  glory  of  heaven, 
assuming  their  nature,  and,  in  that  nature,  under- 
going the  most  humiliatinoj  mortifications,  and 
unparalleled  sufferings,  to  open  a  way  through 
which  they  might  be  saved  from  sinking  into  a 
state  of  the  most  abject  wretchedness,  and  eternal 
contempt,  and  be  exalted  to  a  state  of  glory  and 
honor  for  ever. 

The  love  of  the  Holy  Spirit  to  men,  is 
manifested  in  his  convincing  them  of  sin,  &c , 
in  leading  them  to  Christ,  in  opening  their  blind 
eyes,  and  showing  them  his  suitableness  and 
excellency  as  a  Saviour;  in  enabling  them  to  rely 
upon  his  righteousness  as  the  only  ground  of  their 
acceptance  with  God,  and  in  that  act  transforming 
them  into  the  image  of  God.  This  love  is 
manifested  in  w^orking  in  them  all  the  gracious 
dispositions  necessary  in  the  sons  of  God — in 
blessing   them    with    that    peace    which    passeth 


O  F      G  O  D  .  31 

knowledge — in  shedding  tiie  love  of  God  abroad 
in  their  hearts — in  assisting  them  in  every  duty — 
and,  in  never  leaving  nor  forsaking  them;  for  he  is 
their  guide  and  comforter  through  all  the  ills  and 
temptations  of  life. 

God  loves  the  human  race;  hence,  he  gave  his 
Son  a  ransom  for  all;  but  there  is  nothing  in  them 
which  is  lovely;  and,  consequently,  calculated  to 
attract  his  love.  No,  they  are  a  race  of  sinners, 
and  they  possess  no  beauty  until  the  work  of 
regeneration  renders  them  all  glorious  within. 
This  love  is  everlasting ;  hence  the  love  betwixt 
him  and  believers  shall  never  be  broken;  for, 
*'what  shall  separate  us  from  the  love  of  God." 
The  soul  and  body  shall  be  separated,  but  the 
union  betwixt  God  and  the  believing  soul,  can 
never  be  broken.  He  may  take  from  the  believer 
his  wealth,  his  iriends,  yea,  life  itself,  but  this  love 
never  shall  be  removed,  it  shall  be  fixed  upon 
them  for  ever. 


LECTURE    II. 


OF    GOD,    OR    JEHOVAH. 

Our  catechism  gives  a  very  excellent  and 
comprehensive  description  of  this  awful  and 
glorious  Being.  For  mortals  to  attempt  an 
explication  of  the  divine  nature,  would  be  absurd 
in  the  extreme.  Yet,  from  the  book  of  nature, 
and,  especially  from  the  book  of  revelation,  we 
know  that  there  is  a  God;  and  we  may  know, 
from  the  same  source,  enough  of  his  attributes  and 
of  his  will  concerning  us,  to  make  us  happy  in 
time  and  eternity.  For  "this  is  life  eternal,  that 
they  might  know  thee,  the  only  true  God,  and 
Jesus  Christ,  whom  thou  hast  sent." 

There  have  been  various  ideas  entertained 
concerning  a  proper  distinction  of  the  divine 
attributes;  but,  perhaps,  incommunicable,  commu- 
nicable, and  moral,  will  be  as  just  as  any  other. 
Incommunicable  perfections  are  such  as  entirely 
distinguish  the  Great  God,  from  all,  and  every 
other  being  in  the  universe.  These  we  will  call 
his  eternity,  immensity,  omnipresence,  indepen- 
dence, sovereignty,  and  immutability.     His  moral 


OF      GOD,       OPw       JEHOVAH.  33 

and  communicable  attributes  we  will  call  his 
wisdom,  power,  love,  goodness,  mercy,  justice, 
truth,  and  holiness. 

We  have  already  observed,  that  incommunicable 
attributes  distinguish  the  Great  Jehovah  from  all 
other  beings.  His  eternity,  for  example,  cannot 
be  communicated  to  any  being.  None  but  God 
exists  by  an  absolute  necessity  of  his  own  nature; 
and,  consequently,  from  eternity  to  eternity. 
None  can  number  his  days.  He  is  at  no  period  a 
moment  older  or  younger.  "  One  day  is  with  him 
as  a  thousand  years;  and  a  thousand  years  as  one 
day."  God  may  create,  and  has  created  beings, 
who  will  exist  to  eternity,  but  not  from  eternity.^ 
Therefore,  every  suggestion  about  eternally 
begotten,  forces  upon  the  mind  the  idea  of 
inferiority. 

The  immensity  of  God  is  also  an  amazing 
thought.  Astronomers  have  exerted  the  strongest 
powers  of  their  souls  in  calculating  world  on 
world,  and  system  on  system  of  worlds,  until  their 
most   lively  imaginations,    aided  by  mathematical 


*  We  read,  in  the  Scripture,  of  the  Sonship  of  Christ,  and  of  his 
Divine  Father.  But  we  are  not  hence  taught  a  literal  derivation  of 
his  eternal  Divinity  from  God,  as  a  son  from  a  father — as  really  as 
was  Isaac  from  Abraham;  nor  of  his  inferiority  to  the  Father.  No 
doubt  there  is  a  peculiarity  in  Christ's  relation  to  God,  as  a  Son. 
He  is  called  God's  own  Son;  his  only  Son;  his  only  begotten.  But  such 
phrases  contain  not  the  least  evidence  that  the  proper  <i)ivinity  of 
Christ  was  derived  from  God.  Other  passages  of  Scripture  utterly 
forbid  such  an  idea.  This  we  understand  to  be  the  author's  view.— 
Examining  Committee. 


34  OF      GOD,       Oil      JEHOVAH. 

numbers,  have  failed  them;  and  then,  lo!  God  is 
there!  Nay,  he  is  infinite  leagues  beyond  there! 
and  lo!  he  is  here!  The  idea  of  his  omnipresence 
is  inseparable  from  his  immensity.  God  is  in 
heaven,  in  hell;  in,  and  filling  all  space. 

Independence  is  a  perfection  of  the  Divine 
nature,  and  pecuhar  to  God  alone.  The  greatest 
of  all  created  beings,  that  we  can  imagine,  must 
always  be  dependent  on  the  Creator  for  being, 
as  well  as  the  enjoyment  of  being;  therefore, 
real  independence  cannot  be  communicated. 
Sovereignty,  absolute  sovereignty,  is  inseparable 
from  incommunicable  independence. 

It  is  Jehovah's  right  to  rule  the  world  and  .the 
beings  he  has  made,  and  do  with  them  as  seemeth 
good  in  his  sight.  His  sovereign,  though  just  rule, 
is  universal  and  uncontrollable.  The  Sultans  and 
the  Czars  are  mighty  sovereigns;  yet  they  are 
dependent  on  a  thousand  contingencies  for  their 
thrones;  and,  as  mere  creatures,  must  always  be 
dependent  on  the  independent  Sovereign  of  the 
universe. 

Immutability  is  peculiar  to  God.  We  know 
that  the  highest  order  of  intelligent  beings  has 
changed  from  good  to  bad — from  happiness  to 
woe.  The  history  of  man,  from  his  creation  to  the 
present  moment,  affirms  him  to  be  a  changeable 
being,  i.  Reasoning  by  analogy,  we  have  good 
grounds  to  believe,  that  good  angels  are  changing, 
or  growing  in  capacity  and  happiness  continually 


OF      GOD,       OR      JEHOVAH  35 

But,  "God  is  the  same,  yesterday,  to-day,  and 
for  ever." 

Wisdom  and  powder  are  communicable  attributes, 
but  are  distinguished  from  what  we  call  moral 
perfections;  because,  immoral  and  unholy  beings 
may  possess  great  degrees  of  them.  Satan,  for 
example,  possesses  great  wisdom,  and,  perhaps, 
more  natural  power  than  all  the  men  in  the  world ; 
yet  he  is  a  devil.  Wherefore  a  devill  Because 
he  has  no  love,  goodness,  mercy,  justice,  truth,  nor 
holiness.  We  know  that  God  is  holy  in  all  the 
displays  of  his  wisdom  and  power;  but  these 
perfections  of  the  divine  nature,  without  holiness, 
w^ould  be  awful  to  the  intelligent  universe. 
Omniscience,  though  an  incommunicable  perfec- 
tion of  God,  is  inseparable  from  his  wisdom;  by 
which  all  calculations  of  time  and  events  are  as 
one  eternal  noiv  with  him.  He  sees  and  knows 
every  thing  done  in  heaven,  earth,  and  hell.  The 
tallest  angel,  and  the  smallest  insect,  are  equally 
manifest  to  him,  as  well  as  every  thought  of 
the  human  heart. 

Love  is  an  adorable  attribute.  John,  in  the 
contemplation  of  this  divine  perfection,  seems 
to  have  had  his  whole  soul  absorbed,  and 
emphatically  exclaims,  "  God  is  love."  From 
this  infinite  perfection  sprang  the  whole  devise 
of  fallen  man's  redemption.  We  are  not, 
however,  to  think  of  God's  love  as  we  would 
of  the  passion  of  love  in  the   soul   of  man.     It 


36  OF      GOD,       OR       JEHOVAH 

is  a  p  'nciple  or  quality  of  the  divine  nature, 
essential  to  the  being  of  God. 

Goodness  is  an  attribute  which  is  also  essential 
to  the  divine  nature.  In  Matthew^,  it  is  said, 
"  There  is  none  good  but  God :"  he  is  altogether 
good,  immutably  good,  and  constantly  doing  good  to 
his  dependent  creatures.  Displays  of  his  goodness 
are  seen  in  all  the  w^orks  of  his  hands:  whether 
of  the  animate,  inanimate,  or  rational  creation. 
All  the  goodness  possessed,  felt,  and  acted  out  by 
every  intelligent  being,  is  an  emanation  from  Him 
who  is  the  great  eternal  source  of  all  goodness. 

Mercy*  is  an  attribute  of  God,  not  dependent 
upon  any  cause,  out  of  himself,  for  its  existence; 
for  this  would  suppose  a  cause  prior  to  the  great 
first  cause.  Consequently,  it  is  essential  to  the 
divine  nature,  as  are  all  others  of  his  adorable 
perfections. 

Mercy  is  defined  to  be  God's  "readiness  to 
reUeve  the  miserable  and  pardon  the  guilty."     It 


*  The  question  has  been  controverted,  whether  mercy  is  a  modified 
form  of  goodness,  or  is  to  be  considered  an  attribute  in  the  abstract. 
Some  insist  that  mercy,  in  the  absti*act,  is  not  a  form  of  goodness,  more 
than  truth  or  right,  in  the  absti-act,  is  a  fonn  of  goodness.  Considered 
as  a  moral  attribute — or,  in  other  words,  the  disposition  to  pity  the 
miserable  and  bestow  good  upon  the  ill-deserving,  in  our  opinion,  is  a 
form  of  goodness ;  but  still  may  be  called  an  attribute,  as  really  so  as 
justice  and  truth.  It  is  goodness  in  God  which  prompts  him  to  do  justly, 
as  well  as  to  exercise  mercy.  Goodness  enters  into  and  comprises  God's 
whole  moral  character.  It  is  as  truly  manifested  in  meeting  the  strict 
demands  of  justice,  as  in  exercising  compassion,  or  in  doing  good.— 
Examining  Committee. 


OF      GOD,      OR     JEHOVAH.  37 

is  infinite,  and  extends  to  animal,  as  well  as 
intelligent  beings :  it  has  found  ample  room  for 
triumph  and  display  through  the  blood  of  the 
cross.  It  is  called  God's  "darling  attribute;"  and, 
as  it  regards  fallen  man,  is  a  prominent  feature  in 
the  divine  character.  It  is  the  only  plea  of  a  truly 
convinced  and  convicted  sinner;  "God  be  merciful 


to  me  a  sinner." 


Justice  is  that  infinite  perfection  of  God,  by 
which  the  right  and  honor  of  the  divine  throne 
are  maintained.  It  is  defined  to  be  *'  the  ardent 
inclination  of  his  will  to  prescribe  equal  laws, 
as  the  Supreme  Governor;  and  to  dispense  equal 
rewards  and  punishments,  as  the  Supreme  Judge." 
It  is  distinguished,  first,  into  distribution  of 
rewards,  the  rule  of  which  is  predicated  on  grace 
and  promise :  and,  secondly,  vindictive  justice  in 
punishing  the  guilty.  The  justice  of  God  was 
most  aw^fully  and  gloriously  displayed  in  the 
punishment  of  his  dear  and  only  Son,  when  he 
became  our  substitute,  by  bearing  "  our  sins  in 
his  own  body  upon  the  tree,  and  was  made  sin 
for  us,  who  knew  no  sin." 

Truth  is  an  attribute  of  God,  essential  to  his 
nature,  and  the  origin  of  all  truth  amongst  angels 
and  men.  It  is  an  infallible  warrant  for  and  exact 
correspondence  between  the  intention  and  declara- 
tion of  him,  who  is  "  the  truth."  "  He  is  a 
God  of  truth ;"  and,  from  the  infinite  and  perfect 
nature  of    this    attribute,    'Mt   is   impossible    for 


38  OF       GOD,       OR       JEHOVAH. 

him  to  lie."  Therefore,  all  his  threatenings> 
and  all  his  promises,  must  be  infalUbly  accom- 
phshed. 

HoUness,  that  infinite,  unbounded  perfection 
of  God,  is  essential  to  his  being,  and  "without  it 
he  could  not  be  God."  ^'  It  is  the  glory,  lustre, 
and  harmony  of  all  his  other  perfections."  He 
is  originally  holy.  The  purity  of  his  nature  is 
infinite;  and  is  marked  on  all  the  original  work 
of  his  hands.  When  we  conceive  of  a  being 
possessed  of  infinite  love,  goodness,  mercy, 
justice,  and  truth,  we  are  irresistibly  led  to 
conceive  of  that  being,  as  possessing  essential 
holiness. 

God  is  a  spirit.  Of  necessity,  that  immense, 
omnipresent,  undivided,  eternal  Being  is  a  spirit — - 
is  incorporeal.  Were  he  corporeal,  he  could  not 
be  where  other  matter,  or  bodies,  are.  He  is, 
consequently,  without  body,  parts,  or  shape.  •  It  is 
a  species  of  idolatry  to  form  any  image  in  the 
mind  of  the  invisible  Trinity.  This  one  eternal 
Being,  of  whom  we  have  been  speaking,  is  triune. 
However  the  boasted  reason  of  vain  but  hmited 
man  may  object  to  this  doctrine,  the  infallible 
Scriptures  clearly  teach  us  to  conceive  of  God,  as 
one  in  three,  and  three  in  one.  Gen.  i.  26  ;  ii.  7; 
xi.  7 ;  Isa.  xlviii.  16  ;  Mat.  xxviii.  19  ;  John  xiv.  23 ; 
2  Cor.  xiii.  14;  Acts  v.  3,  4;  1  John  v.  7;  and 
many  other  passages  of  similar  import.  This 
union  of  the  divine  persons  in  the  Godhead  is  an 


OF      GOD,       OR       JEHOVAH.  3^ 

acknowledged  mjsterj;  therefore,  no  discreet, 
sensible  divine  has  attempted  an  explication  of  a 
subject  inexplicable  of  itself:  that  is,  as  it  regards 
the  particular  mode  of  the  divine  existence. 
Neither  is  it  at  all  necessary;  for  it  hes  on  the 
enemies  of  the  doctrine  to  show  that  it  contains  a 
real  absurdity;  and  that  tlimj  can  explain,  or 
comprehend  other  acknowledged  perfections  of 
the  Deity ;  such  as  his  eternity,  immensity,  omnis- 
cience, omnipresence,  &c.  Nay  more,  it  lies 
upon  them  to  show  that  even  the  mode  of  their 
own  existence  has  been  comprehended  by  them- 
selves, or  by  any  naturalist  who  has  w'ritten  upon 
the  subject  of  the  union  betwixt  soul  and  body. 
But  who  will  be  so  bold  as  to  assert,  that  such  a 
mode  of  existence  is  not  essential  to  the  being 
of  God  \  It  may  be,  for  aught  we  know,  one 
of  the  highest  sources  of  that  infinite  happiness 
and  blessedness  w^hich  the  great  God  enjoys. 
We  know  that  the  greatest  intellectual  pleasure 
is  enjoyed  by  social,  intelligent  beings  through  the 
medium  of  society;  and  the  more  the  mind  is 
enhghtened  and  freed  from  moral  stains,  the  higher 
"s  that  enjoyment.  Why  may  not  the  indissoluble 
union  of  the  adorable  persons  of  the  Trinity  in 
one  God  be  a  high  source  of  infinite  enjoyment? 
I  am  strongly  inclined  to  the  opinion,  w4iich 
some  have  avowed  before  me,  that  the  names 
of  Father,  Son,  and  Holy  Spirit  would  not  have 
been  known  to  us,  nor  to  angels,  had  it  not  been 


40  OF      GOD,       OR       JEHOVAH. 

for  the  fall  of  man.*  These  names  seem  to  be 
consequences  of  the  different  offices,  assumed  in 
the  great  plan  and  work  of  redemption.  I  see 
nothing  in  this  hypothesis  contrary  to  reason  or 
revelation.  Were  it  adopted,  it  would  take  from 
the  enemies  of  the  cross,  at  least,  a  plausible  objec- 
tion to  the  doctrine  of  the  Trinity,  and  proper 
divinity  of  Jesus  Christ,  respecting  a  son's  being 
inferior  and  subsequent  to  a  father,  &c.  And, 
indeed,  the  strongest  advocates  for  the  doctrine 
of  the  Trinity  and  divinity  of  all  the  persons  in 
the  Godhead,  have  acknowledged  their  incapacity 


*  The  author  is  not  to  be  understood  as  teaching  a  Trinity  of  mere 
names  or  offices :  but  the  indissoluble  union  and  proper  divinity  of  three 
persons  in  one  God.  He  simply  states  that  he  inclines  to  the  opinion, 
that  the  tri-personality  would  not  have  been  kno^vn  to  us,  by  the  names 
of  Father,  Son,  and  Holy  Spirit,  had  it  not  been  for  the  fall  of  man. 
Otherwise,  that  the  ground  of  these  distinctive  appellations  of  the 
persons  existing  in  the  fulness  of  Godhead,  does  not  lie  in  their  eternal 
divinity,  but  arise  in  their  relation  in  the  gospel  scheme  of  redemption. 
The  authors  doctrine  is,  that  the  one  only  God  exists  in  Trinity,  and  this 
Trinity  in  Unity  are  but  one.  But  the  second  person,  or  subsistence  in 
this  Triune  God,  assumed  the  nature  of  man.  and  became  the  only 
name  under  heaven  given  among  men  by  which  they  can  be  saved. 
The  whole  economy  of  grace  is  represented  as  resting  in  the  hands  of 
the  undivided  three,  in  mutual  concert. 

We  find  a  plurality  in  God  in  the  beginning  of  Genesis.  We  find  the 
same  in  the  last  chapter  of  the  Revelation.  And  we  find  it  all  the  way 
through  the  sacred  volume.  It  is  a  mystery,  but  can  never  be  shown 
to  be  an  absurdity,  that  there  should  be  in  some  sense  three  in  one 
undivided  Godhead,  of  equal  Divinity.  It  is  not  pretended  that  there 
are  in  God  three,  in  the  same  sense  in  which  three  is  one ;  nor  one  in 
the  same  sense  in  which  three  are  three.  But  there  are  in  some 
important  sense  three;  yet  in  another  important  sense,  the  three  are  one. 
— Examinvig  CommMfce. 


OF      GOD,      OR      JEHOVAH.  41 

to  connect  the  words  with  consistent  ideas  of 
eternally  begotten,  which  seem  to  imply  a  real 
contradiction. 

Thus  we  have  given  you  a  succinct  account, 
drawn  from  the  Holy  Scriptures,  of  some  of  the 
attributes  or  perfections  of  that  adorable  Being, 
in  whose  presence  the  angels  veil  their  faces  and 
the  elders  cast  down  their  crowns.  In  con- 
templating the  character  of  that  glorious  Being, 
even  with  our  very  hmited  capacities,  we  are 
constrained,  with  the  Psalmist,  to  exclaim, 
*'Lord,  what  is  man,  that  thou  art  mindful  of 
himr 

There  is  cause,  however,  of  deep  regret,  to 
see  so  many  of  the  sectarian  world  endeavoring 
to  support  their  various  tenets  by  arguments 
supposed  to  he  drawn  from  the  nature  and  attributes 
of  God,  in  such  a  way  as  to  tarnish  the  divine 
honor;  by  leaving  in  view,  if  I  may  so  speak, 
but  half  of  Jehovah !  One  will  dwell  on  his 
sovereign  will,  with  more  apparent  delight  than 
on  all  others  of  his  perfections;  and  repeat  it 
oftener  in  controversy,  than  every  other  attribute 
of  the  Deity.  He  will  solve  all  hard  questions 
Dy  making  God's  independence  or  sovereignty, 
almost  or  altogether,  the  entire  rule  of  his  conduct, 
in  producing  good  and  evil  in  the  universe — in 
causing  sin  to  come  into  the  world,  that  he  might, 
consequently,  take  a  sovereign  pleasure  in  damning 
the  sinner !  In  this  way  he  leaves  almost  out  o\ 
4 


42  OF      GOD,      OR       JEHOVAH. 

view  the  infinite  moral  perfections  of  the  divine 
nature — his  love,  goodness,  mercy,  justice, 
truth,  &c.  Such  men  seem  to  have  forgotten, 
that  moral  rule  must  be  eternally  the  governing 
principle  of  an  essentially  holy  being;  and  that 
sovereignty  is  never  displayed,  nor  never  can  be 
displayed,  only  in  perfect  consistency  with  that 
infinite  benevolence,  goodness,  mercy,  &c.,  so 
gloriously  manifested  in  the  redemption  of  fallen 
man.  It  is  lamentable  that  such  divines  do  not 
recollect,  that  there  is  enough  of  enmity  in  the 
human  heart,  without  exciting  more  by  pre- 
senting the  infinitely  blessed  God  to  mankind  in 
such  a  view  as  has  a  direct  tendency  to  drive 
them  to  despair,  to  the  asylum  of  fate,  or  to  down- 
right infidelity;  and  by  throwing  a  shade  over 
those  adorable  perfections  of  the  divine  nature, 
which  have  constituted  a  guilty  world  "prisoners 
of  hope." 

On  the  other  hand,  some,  in  perfect  consistency 
with  human  nature,  so  prone  to  extremes,  and  in 
order  to  avoid  the  above  error,  have  run  into  the 
opposite  extreme,  by  manifesting  an  almost  entire 
indisposition  to  recognize  God's  sovereignty  at  all ! 
Or,  if  they  do,  they  strip  him  of  the  rights 
essential  to  the  independent  sovereign  of  the 
universe,  by  asserting  that  he  has  done,  and  is 
doing,  all  he  can  for  man's  salvation ;  quoting,  in 
proof,  a  solitary  passage  of  Scripture,  doubtful  in 
in  its  application,  "  What  more  could  I  have  done 


OF      GOD,      0*R      JEHOVAH.  43 

in  my  viaejard  V  &c.,  in  the  face  of  the  whole 
tenor  of  God's  word,  daily  experience,  and  observa- 
tion. They  thereby  rob  God  of  the  honor  of  our 
present  salvation !  For  if  God,  indeed,  be  doing 
all  he  ca?i  do  at  this  and  at  all  times,  nothing 
remains  but  for  the  creature  to  do ;  and  when  he 
is  converted,  at  least  half  the  glory  is  his  own ! 
I  do  not  know  how  such  divines  can  consistently 
join  with  Habakkuk,  in  crying,  "  O  Lord,  revive 
thy  work."  I  do  not  know  what  meaning  they 
annex  to  their  own  prayers,  when  they  cry  to 
God  to  "pour  out  his  spirit.''  I  do  not  know 
what  keeps  them  from  despair,  after  they  have 
used  their  utmost  efiforts  in  planting  and  watering, 
and  see  no  increase.  Surely  sometimes  they 
have  forgotten  to  be  consistent,  and  have  prayed 
to  the  Lord  to  give  the  increase.  I  cannot  tell 
what  notion  such  men  entertain  of  a  revival  of 
God's  work  in  the  world ;  for,  surely,  when  there  is 
a  revival,  on  their  plan,  it  must  be  a  revival  of 
mans  work,  inasmuch  as  God  can  do  no  more  at 
one  time  than  at  another !  1  hope,  my  young 
friends,  it  is  not  necessary  to  pursue  this  subject 
or  absurdity,  any  farther.  You  have,  no  doubt, 
already  smelled  the  poison  of  rank  Pelagianism 
in  it;  and  you  surely  see  how  diametrically 
opposite  it  is  to  our  Confession  of  Faith,  and 
the  infallible  w^ord  of  God.  Those  opposite 
extremes,  however,  on  which  I  have  touched 
in   this   lecture,  ought   ever   to    be  a  warning  to 


44  OF       GOD,       OR      JEHOVAH. 

you,  when  you  begin  to  veer  off  from  one  extreme, 
not  to  be  entangled  in  its  opposite.  The  safety 
of  the  middle  ground  will  occur  in  the  present 
case,  as  in  almost  every  controverted  point  in 
divinity. 


LECTURE    III. 


ON    CREATION. 

Proper  Creation  is  that  omnipotent  fiat 
which  produced  all  things  out  of  nothing.  This 
is  an  amazing  thought.  It  drowns  our  intellects; 
it  is  incomprehensible  by  finite  minds,  yet  it  is 
infinitely  more  defensible  than  the  irrational  notion 
of  the  external  existence  of  matter.  We  are 
constrained  to  admit  a  first  cause  to  be  intelligent 
Matter  is  not  intelligent ;  it  cannot,  therefore,  be 
eternal.  As  to  how  all  things  were  created  out 
of  nothing,  we  have  already  admitted,  is  incom- 
prehensible. This  question  can  only  be  solved  by 
saying,  omnipotent  energy  is  adequate  to  it;  as 
the  actual  existence  of  matter  and  spirit  clearly 
evince.  The  formation  of  animals  and  things  out 
of  matter  is  also  called  creation,  but  in  a  less 
proper  sense.  It  would  seem,  however,  that  the 
same  power  is  necessary  in  this  latter  species  of 
creation,  as  in  the  former ;  for  what  power,  short 
of  omnipotence,  could  make  flesh,  fins,  feathers, 
and  living  animals  out  of  water!     Yet,  it  is  said, 


46  ON      CREATION. 

God  did  so !  The  balance  of  the  animal,  as  well 
as  the  vegetable  kingdom,  declares  his  ^'eternal 
Godhead  and  power." 

The  stupendous  work  of  God  in  our  planetary 
system  irresistibly  forces  the  mind  to  acknowledge 
the  infinite  wisdom  and  power  of  the  great 
Creator.  But  what  is  our  system,  compared  with 
the  countless  millions  of  systems  that  occupy 
space  1  It  is  now  pretty  generally  admitted,  that 
all  the  fixed  stars  are  suns,  or  centres  of  other 
systems.  How  many  of  these  are  visible  to  the 
naked  eye?  How  many  more  can  be  seen 
through  the  telescope?  And,  reasoning  by 
analogy,  how  many  more  can  be  imagined  almost 
ad  infinitu7n  ?  Yet  creation  proper  and  less 
proper  must  have  a  limit. 

Again:  when  the  philosopher  lays  aside  his 
telescope  and  takes  up  his  microscope,  what 
wonders  does  he  behold  1  He  sees  clearly  that 
even  in  a  cavity  of  a  grain  of  sand,  almost 
invisible  to  the  naked  eye,  is  a  house  wherein 
dwells  an  animal,  perhaps  many  animals,  all 
having  lungs,  blood  vessels,  and  other  functions 
of  animal  life!  This  instrument  has  made  no 
less  wonderful  discoveries  in  the  vegetable  king- 
donj,  which  the  naked  eye  has  never  penetrated. 

But  there  is  another  species  of  proper  creation, 
that  more  immediately  concerns  us,  than  the  one 
of  which  we  have  been  speaking;  that  is,  the 
creation  of  spirits.     It  is  said,  by  the  best  philoso- 


ON      CREATION.  47 

phers,  that  spirit,  in  its  own  nature,  is  entirely 
distinct  from  matter.  Observation  and  experience, 
in  a  great  measure,  verify  this  opinion.  There 
are,  however,  some  atheistical  fellow  beings, 
generally  known  by  the  name  of  materialists, 
who  imagine  that  even  the  human  soul  is  only 
a  refined  piece  of  matter !  They  thereby  destroy 
the  most  essential  properties  of  the  soul,  and, 
consequently,  its  immortality.  That  profane  and 
unphilosophical  thought  is  quite  dishonoring 
to  the  great  Creator,  inasmuch  as  it  makes  it 
necessary  for  him  to  resort  to  a  second  cause, 
(matter,)  out  of  which  to  form  the  best  part 
of  his  creation,  and  that  part  only  which  can  bear 
any  semblance  or  image  of  himself 

When  angels,  that  higher  order  of  intelHgent 
spirits,  were  created,  we  have  no  data  on  which 
to  predicate  an  opinion,  but  we  know  that  they 
were  created,  or  at  least  many  of  them,  before 
man;  and  it  appears  quite  probable  that  the 
matter,  of  which  our  solar  system  was  made, 
was  spoken  into  existence  immediately  before 
man's  creation.  If  God  had  power  to  create 
material  substances  out  of  nothing,  why  not 
create  intelligent  spirits,  or  immaterial  substances 
out  of  nothing,  and  in  that  creation  and  formation 
give  those  spirits  a  nature  entirely  distinct  from 
all  and  every  species  of  matter  \  This  seems  to 
be  the  most  rational  idea,  most  worthy  of  God, 
and  most  to  comport  with  the  Scriptural  account 


48  ON      CREATION. 

of  the  creation  of  the  human  soul.  It  is  said, 
God  made  the  animal  part  of  man  out  of  matter, 
the  earth,  but  he  breathed  into  him  the  breath 
of  life,  and  he  became  a  living  soul.  Not  that  he 
took  a  piece  of  matter,  and  refined  it  more,  and 
made  a  soul  for  man,  or  an  image  for  himself  No, 
but  he  breathed  into  him,  &c.  We  observed 
above,  that  observation  and  experience  verified 
the  truth,  that  spirit  and  matter  are  entirely 
distinct ;  especially  when  vre  retain  in  our  minds 
the  main  constituent  of  a  soul,  that  is,  its  powder  of 
thinking.  Now,  we  are  conscious  that  thought 
is  not  impeded  in  its  progress  by  matter.  Our 
thoughts  can  penetrate  the  hardest  substances,  and 
extend  even  to  the  centre  of  our  planet;  and  the 
only  reason  why  we  cannot  tell  what  kind  of 
matter  is  there,  is  because  of  the  present  union 
between  soul  and  body.  By  this  union  the  organs 
of  sight,  touch,  &c.,  seem  necessary  to  our  proper 
understanding  of  many  things  while  in  the  present 
state  of  existence. 

When  we  contemplate  the  almighty  energy 
of  God  in  causing  millions  of  intelligent  spirits 
to  exist,  we  are  led  to  admire  his  goodness,  as 
well  as  to  acknowledge  the  truth,  that  God 
made  all  things  and  beings  for  his  own  glory. 
All  creation,  in  some  sense  or  other,  negatively 
praises  the  Creator,  but  only  intelligent  beings 
praise  him  positively  or  directly;  those  praise 
him    in    silent    notes,  these    in    living    or  active 


O  N      C  R  E  A  T  I  O  N.  49 

Strains.  A  holy  intelligence  must  necessarily 
be  continually  employed  in  ascriptions  of  honor, 
might,  majesty,  goodness,  &c.,  to  the  infinitely 
blessed,  triune  God.  I  would  remark,  that  such 
exercises  must  originally  have  been  mans  employ 
as  well  as  angels'.  I  would  further  remark,  that 
the  idea  of  God  making  a  being  or  thing 
otherwise  than  perfect,  or  good  in  its  kind,  is 
absolutely  inconsistent  with  any  just  notion  ot 
the  perfections  of  Deity.  Therefore  man,  in  his 
origin,  must,  of  necessity,  have  borne  the  image 
of  his  Creator;  that  is,  he  must  have  been 
holy. 

As  it  regards  that  part  of  God's  creation, 
commonly  called  animal  spirits,  or  those  some- 
things, that  actuate  or  give  life  and  action  to 
mere  animal  bodies,  there  has  been  much  per- 
plexity, both  among  philosophers  and  divines. 
While  some  allow  animals  only  a  spirit  formed 
out  of  matter,  which  they  call  instinct,  and 
which  they  suppose  to  perish  with  the  animal, 
others  see  such  amazing  sagacity  and  apparent 
design  in  some  of  them,  that  they  are  led  to  the 
conclusion,  that  animals  certainly  must  have 
thinking  powers  or  souls,  but  that  those  souls, 
or  thinking  powers,  are  so  entirely  under  the 
influence  of  matter,  or  the  animal  body,  that  they 
are  not  accountable.  But  after  ascribing  to  them 
something  that  comes  under  the  idea  of  immor- 
tality, and  yet  denying  their  accountability,  they  ara 


50  ON      CREATION. 

led  to  conclude,  that  those  spirits  are  continually 
changing  their  habitation;  that  is,  when  the  body 
or  animal  dies,  they  migrate  to,  or  actuate  another. 
There    are,  certainly,  difficulties    in   this    subject. 
If  the  animal  spirit  come  under  the  idea  of  proper 
creation,  I  would  be  ready  to  assign  it  immortality. 
If  it  come  under  the  idea  of  less  'proper  creation, 
(that  is,  something  formed  out  of  matter,)  I  would 
have  no  difficulty   in  hmiting  its    duration  to  the 
time   of  its  giving  life  or   action  to   the  body  for 
which  it  was  formed.     To   this  latter   opinion  I 
feel  strongly  inclined.     And  while   I  acknowledge 
difficulties  in  the   apparent  thought,  design,  &c., 
of  some  animals,  I  feel  more  difficulty  in  ascribing 
to  them   immortality;  and  especially,  an  immor- 
tality without   accountabihty.      By  adopting   the 
hypothesis  of   the  immortality  of  animal  spirits, 
we   are  led,  in  my   opinion,  into   an  inextricable 
difficulty  respecting   the  creation  of  that  infinite 
variety    of   souls  adapted   to   the    almost   infinite 
variety  of  animals,  with  which  our  world  abounds. 
The   smallest  insect  or  mite  in  a  cheese,  has  as 
great  a  claim  to  this  soul  as  the  elephant.     And 
it  appears  to  me  utterly  unworthy  the  nature  of 
an   immortal  spirit,    to   imagine   that  a  spirit  like 
itself  begat  it.      But  on  the   principle   of  allowing 
the  animal  spirit  to  be  a  secondary  or  less  proper 
creation,  we  may,  with  some  propriety,  conceive, 
not   only  how   they  are  neither  accountable  nor 
immortal,  but  how   each    animal  spirit,  according 


ONCREATION  51 

to  its  kind,  may  be  propagated,  and  give  action  to 
its  particular  and  distinct  body,  without  making  it 
necessary  for  the  great  Creator  to  be  continually 
exerting  his  creating  power,  in  producing  spirits 
for  the  great  variety  of  animals,  or  causing  them 
to  migrate  from  one  body  to  another;  while, 
perhaps,  millions  of  them  are  without  bodies,  for 
a  time  at  least,  to  occupy  at  all.  The  manner 
of  propagation  to  which  I  allude,  is,  according  to 
its  kind,  like  that  of  animal  bodies;  for,  however 
refined  and  subtle  the  matter  may  be,  which  is  thus 
called  the  spirit,  if  matter  at  all,  it  may  be 
propagated  by  the  same  laws  which  propagate 
more  solid  matter,  or  animal  bodies;  for  matter  is 
still  matter,  let  it  be  in  whatever  condition  it 
may.  But  this  part  of  the  subject,  will,  perhaps, 
come  more  properly  under  the  head  of  a  subse- 
quent lecture.  1  would  further  observe,  however, 
that  this  idea  of  matter  being  formed  into  what 
is  called  spirit,  seems  to  accord  with  the  declara- 
tion of  the  Apostle,  when,  speaking  of  the  resur- 
rection, he  says,  we  shall  have  spirilunl  bodies: 
and  it  also  explains  his  meaning,  where  he  ascril)es 
an  Huimal  spirit  in  man,  distinct  from  his  souL 
This  distinction  has  been  almost  overlooked  by 
theological  and  philosophical  writers;  yet  it  is 
matter  of  revelation ;  it  is  part  of  God's  word, 
as  clearly  expressed  as  human  language  can 
express  it.  Nor  does  it,  in  my  humble  opinion, 
contradict  any  just    notions  of  philosophy — any 


52  ON       CREATION. 

just  distinctions  of  matter  and  spirit,  properly 
so  called. 

Solomon  says,  the  spirit  of  the  beast  goeth 
downward,  that  is,  to  the  earth,  dying  and  even 
putrefying  like  the  body ;  but  the  spirit  (soul)  of 
man,  goeth  upwards;  or,  as  expressed  in  Ecclesi- 
astes,  goes  to  God  who  gave  it  We  know 
that  the  soul  of  man  is  often  called,  in  Scripture, 
his  spirit;  but  it  is  his  immortal  spirit,  that 
tldnking,  reasoning,  judging,  determining  some- 
thing, which  is  distinct  from  every  species  of 
matter.  The  Apostle,  where  he  assigns  us 
spirits  and  souls,  not  or  souls,  must  design  to  say, 
that  we  have  spirits  in  common  with  other 
animals.  And  when  he  speaks  of  the  flesh,  in 
contradistinction  to  the  spirit,  (soul,)  he  amal- 
gamates our  animal  spirit  with  our  animal  body ; 
and  says,  the  flesh,  that  is,  body  and  animal 
spirit,  lusteth  against  the  spirit,  (soul.)  and  the 
spirit  (soul)  against  the  flesh:  hence,  he  prays 
to  God  to  sanctify  the  whole  soul,  body,  and 
spirit. 

The  question,  as  to  the  particular  functions 
assigned  the  animal  spirit  in  man,  may  be  best 
solved,  perhaps,  by  referring  the  enquirer  to  other 
mere  animals. 

In  conclusion,  I  will  remark,  that  men,  and 
good  men,  too,  are  hurried  into  great  and 
opijosite  extremes^  by  an  over  anxiety  to  com- 
prehend every  thing  within  their  limited  capacities. 


ON      CREATION.  53 

and    by    not    keeping    their    eye    constantly    on 
revelation. 

Let  it  be  your  care,  my  young  friends,  to  profit 
by  the  misfortunes  of  some  of  those  who  have 
gone  before  you ;  and  be  fervent  in  your  supphca- 
tioLS  to  the  Father  of  Hghts,  for  "  wisdom  that 
CO  math  from  above." 


LECTURE    IV. 


ON    LAW. 

It  is  difficult  to  conceive  of  any  species  of 
being,  without  annexing  tiie  idea  of  law.  Matter 
has  its  laws,  animals  their  laws,  and  men  and 
angels  laws  suited  to  their  capacities.  And,  what 
is  more  remarkable,  if  any  of  those  several  laws 
be  violated  by  accident  or  design,  confusion, 
misery,  or  distress,  is  the  sure  consequence.  This 
proves,  to  a  demonstration,  that  there  can  be  no 
law,  which  is  properly  so  called,  without  either 
a  natural  or  annexed  penalty.  Thus,  when  a  leaf 
is  torn  from  its  parent  stem,  the  laws  of  its  nature 
are  violated,  and  its  destruction  is  the  consequence. 
If  the  laws  which  regulate  animal  life  be  violated, 
death  ensues :  so  if  those  immutable  laws,  which 
bind  intelligent  beings  in  obedience  to  their  great 
Creator,  be  transgressed,  the  penalty  of  eternal 
death  is  incurred. 

The  Creator  has  given  laws,  by  which  our 
solar  system  is  maintained  in  that  beautiftil  har- 
mony and  good  order  in  which  we  see  it  every 


ON      LAW.  00 

day.  These  Jaws  we  would  call  absolute,  or 
laws  that  cannot  be  violated  without  the  will 
of  the  law-giver  There  can  be  no  impropriety 
in  governing  unintelligent  beings  by  such  laws, 
since  no  perfection  of  the  Deity  is  therein 
chargeable. 

There  are  some  mysterious  laws,  about  whose 
operations  philosophers  are  not  very  well  agreed. 
I  mean  those  laws  by  which  the  vegetable  world 
is  maintained  in  being.  One  generation  comes 
and  passes  away,  and  another  succeeds  it.  But 
a  discussion  of  this  subject  would  not  aid  our 
present  research. 

Animals  have  their  laws,  too,  which  are  more 
commonly  called  instinct,  by  which  they  are 
sustained  in  being,  and  their  several  kinds  are 
propagated.  But  these  inquiries  more  properly 
belong  to  the  philosophical  than  the  theological 
writer.  We  will,  therefore,  proceed  to  examine 
the  laws  by  which  intelligent  beings,  particularly 
men,  are,  or  ought  to  be,  governed. 

The  sacred  Scriptures  give  us  an  account  of 
various  laws,  which  are  commonly  called  judicial, 
cereuionial,  positive,  and  moral. 

Judicial  law  was  peculiar  to  the  Jewish  nation 
during  the  time  of  their  theocracy,  or  while 
Jehovah  condescended  to  be  their  supreme 
magistrate ;  and  of  course  obligatory  on  no  other 
people,  except  in  things  relating  to  moral 
equity. 


66  O  N      L  A  W  . 

The  ceremonial  law  is  that  which  prescribed 
the  rites  of  worship  under  the  Old  Testament 
dispensation,  and  was  typical  of  Christ,  and  that 
dispensation  which  he  was  to  bring  in. 

Positive  laws  are  those  precepts  which  have 
their  reason  in  the  will  of  the  law-giver,  and 
may  be  abrogated  when  their  necessity  ceases. 
Among  these  laws  are  enumerated  the  prohibition 
to  Adam  of  the  tree  in  the  garden,  and  also  the 
positive  institutions  in  the  New  Testament  of 
Baptism  and  the  Lord's  Supper.  Some,  also, 
rank  among  the  positive  precepts,  the  command 
to  believe  in  the  Lord  Jesus  Christ.  But  this 
command  is  so  intimately  connected  with  moral 
obligation,  and  the  reason  and  necessity  of  it 
are  so  clearly  seen  by  all  enlightened  Christians, 
that  I  am  reluctant  to  number  it  entirely  among 
positive  precepts.  At  any  rate,  we  know,  if  it 
were  abrogated,  that  man  could  not  be  saved, 
consistently  with  the  purity  of  the  divine  govern- 
ment. 

Some  add  to  the  catalogue  above,  the  law  of 
nature;  but  we  shall  endeavor  to  show,  in  the 
course  of  this  lecture,  that  the  law  of  nature  is 
only  another  name  for  the  moral  law,  of  which 
we  design  principally  to  treat. 

A  moral  precept  is  defined  to  be  a  law,  which 
is  good,  right,  and  fit  in  its  own  nature  ;  conse- 
quently, was  always  right,  and  must  eternally 
continue  to  be  right.     That  this  is  a  just  definition 


ON      LAW.  57 

of  the  whole  moral   law,  as  summarily  compre- 
hended in  the  ten    commandments,   and    defined 
by  our  Lord  himself,  cannot,  I   think,  be  denied. 
The  sum  of  the   whole  moral  law,  and  of  every 
moral  obligation    under  which    intelligent  beings 
are  placed,  is  "to  love  the  Lord  thy  God  with 
all    thy  heart,    and    thy    neighbor    as    thyself" 
Were    this   infallible  interpretation  and  compend 
of  the  law  more  frequently  adverted  to,  it  would, 
perhaps,  prevent  many  pernicious  mistakes  about 
the   nature,  obligation,    and    immutability    of  the 
moral  code.     If  it  be  asked,  when  this  law  had 
its  commencement,  I    answer,  at  no  period  I  for, 
in  its  principles,  it  must  be  eternal.    The  definition 
above  explains  and  confirms  this  idea.     Moreover, 
the   Apostle    calls  the  law  holy,  just,  and   good; 
consequently,  it  must,   of  necessity,  have  had  its 
origin  in   the   holiness,  justice,  and  goodness   of 
God ;    therefore,  must  be  eternal  in  its  principles. 
It  is  no  solid  objection  to  this  theory,  that  there 
were  no  created  intelligences  to  be  governed  by 
this  law.     This  does  not  alter  the   principle  of 
eternal    right ;    and   none   will    deny,  I    imagine, 
that  it  is  eternally  right  for  angel  or  man,  when  he 
begins  to  exist,  to  love  his   Creator  with  all  his 
heart.     I  think,  therefore,  it  is  not,  strictly  speak- 
ing, proper  to  say  that  God  created  angels  or  men, 
and  then  enacted  laws  by  which  they  were  to   be 
governed;  but  that  God  revealed  unto  them  what 
previously    existed    as    the    pure    rule   of    their 


58  O  N      L  A  W . 

conduct.  You  have  already  seen  that  I  include 
angels  as  being  bound  by  this  law  as  well  as  men ; 
yes,  more  certainly.  True  it  is,  that  we  some- 
times hear  of  various  laws  of  men's  naming, 
such  as  the  Angehc,  Adamic,  &c. ;  but  such 
distinctions,  so  far  as  they  regard  purely  moral 
precepts,  are  not  to  be  found  in  the  Scriptures,  nor 
in  the  reason  and  nature  of  things.  We  know 
that  angels  and  glorified  spirits,  cannot,  litei'ally, 
be  bound  by  all  the  precepts  of  the  second  table 
of  the  law ;  yet  they  are  spiritually  bound,  and 
can,  and  do  perfectly  fulfil  it,  according  to  our 
Lord's  definition,  ''the  second  is  like  unto  it; 
love  thy  neighbor,  love  thy  fellow  angel  as  thyself" 
"Qy  what  law  are  Gabriel,  and  his  fellows  bound, 
if  it  be  not  the  moral  law  ?  What  law  did  Satan 
violate,  if  it  were  not  the  moral  law  ?  It  is  gen- 
erally imagined,  that  the  cause  of  his  fall  was  a 
refusal  to  worship  Jesus  Christ,  when  he  was 
known  to  angels  in  the  character  of  mediator. 
What  did  this  refusal  imply  1  A  want  of  supreme 
love  to  God,  and  an  acknowledgment  of  the 
divinity  of  Jesus  Christ.  What  was  this  but 
a  double  violation  of  the  moral  law?  Had 
this  once  bright  morning  star  never  violated  the 
moral  law,  he  had  never  become  a  devil.  But, 
are  some  ready  to  ask,  is  it  reasonable  for  angels, 
that  higher  order  of  intelligence,  to  be  governed 
by  the  same  law  that  governs  men  \  Yes,  most 
surely,  I  answer,  by  the  same  moral  law. 


ON      LAW.  59 

By  keeping  your  eye  on  Christ's  exposition  of 
the  law,  you  will  see  its  glory  and  lustre,  and 
how  exactly  it  is  adapted  to  everij  created  intelli- 
gent being.  "Love  the  Lord  thy  God,"  &c. 
Whom?  Angel,  Archangel,  Seraph,  Cherub, 
and  Adam.  The  injunction  is  just  and  easy, 
and  each  one  in  his  sphere  can  'perfectly  obey 
it.  Had  Adam,  in  a  state  of  innocence,  been 
required  to  love  God  with  Gabriel's  heart,  or 
powers,  the  law  would  have  been  rigorous,  and 
he  could  not  possibly  have  obeyed  it.  Were 
Gabriel  to  love  only  with  the  powers  of  Adam, 
he  would  be  a  violator.  But  this  Godlike  law 
requires  Adam  to  love  with  all  his  own  heart; 
Gabriel  with  all  his  heart;  and  even  that  imaginary 
being,  called  the  Arian's  Christ,  with  all  his 
heart !  But  has  this  law  a  penalty  ?  Most 
certainly.  If  it  were  without  penalty,  it  would 
be  utterly  unfit  to  govern  intelligent  beings.  It 
would  be  less  efficient  than  the  laws  by  which 
mere  animals  are  governed.  Without  a  penalty 
it  would  be  no  law ;  the  angels,  who  violated  it, 
had  never  been  thrust  down  to  hell ;  Adam  had 
never  been  expelled  from  Paradise,  or  the 
Sodomites  been  suffering  the  "  vengeance  of 
eternal  fire."  But  of  what  nature  is  this  penalty  \ 
I  answer,  precisely  like  the  law  itself— just, 
immutable,  and  eternal.  The  very  idea  of  the 
law's  immutability  proves  the  penalty  to  be  eternal; 
for,  if  the  unchangeable  law  continue  its  demands, 


60  ON      LAW. 

as  it  must  necessarily  do,  on  the  angel  in  glory 
and  the  angel  in  hell ;  on  man  in  paradise,  oat 
of  paradise,  and  in  hell,  the  penalty  must,  con- 
sequently, be  annexed  to  enforce  those  demands. 
Therefore,  the  vain  idea  of  the  penalty  of  the 
law  ceasing  its  demands  on  the  sinner,  after  he 
suffers  awhile  in  hell,  is  preposterous  in  the 
extreme.  The  language  of  the  law  is,  "  Cursed 
is  every  one  that  continueth  not  in  all  things 
written  in  the  book  of  the  law,"  &c.  Therefore, 
a  want  of  supreme  love  to  God,  by  the  damned 
in  hell,  subjects  them  continually  to  the  curse; 
and,  instead  of  expiating  their  crimes  by  suffering, 
they  are  every  moment  increasing  the  debt  to 
divine  justice,  and  will  be  to  all  eternity.  It 
will  be  admitted,  by  every  one,  that  the  penalty 
of  any  law,  and  especially  of  the  divine  law, 
must  be  equal  in  dignity  and  demands  to  its 
precepts.  Moral  precepts  are  eternal  in  their 
principles,  and  immutable  in  their  nature,  and  so 
must  the  penalty  be :  that  is,  eternal  in  its  duration, 
and  immutable  in  its  appUcation.  While  God 
maintains  order  and  government  in  the  universe, 
he  must  have  laws ;  if  laws,  a  penalty  for  their 
violation.  God  will,  eternally,  maintain  order  and 
government  in  the  universe;  therefore,  intelligent 
violators  of  his  holy  laws  will  be  eternally 
punished.  The  moment  you  admit  the  law  to  be 
unchangeable,  (and  who  can  doubt  it,)  that  moment 
you  virtually  admit  the  penalty  to  be  eternal. 


ON     LAW.  61 

The  beauty,  harmony,  propriety,  and  holiness 
of  the  moral  law,  are  admitted  by  all  intelligent 
Christians,  Indeed,  the  enlightened  statesman, 
of  every  age,  has  acknowledged  it,  according  to 
his  understanding  of  it,  to  be  the  best  rule  by 
which  states  and  other  communities  can  be 
governed.  The  regenerated  are  ready,  with  David, 
to  admit  its  sweetness ;  and,  with  Paul,  after  the 
inner  man,  to  delight  in  its  holiness,  justice,  and 
goodness.  That  the  law  is  holy  and  pure,  is 
undeniable.  That  it  is  admirably  calculated  in 
its  nature  to  produce,  were  it  perfectly  obeyed, 
perfect  happiness  amongst  all  God's  intelligent 
beings,  is  incontrovertible.  Were  mankind  now 
all  conformed  to  its  spirit  and  letter,  there  would 
be  a  perfect  paradise  on  earth.  In  short,  it  is 
the  golden  chain  that  has  bound,  does,  and  will 
for  ever  bind,  the  moral  universe,  and  maintain 
the  purity  of  God's  government.  Therefore,  the 
confused  idea,  that  Christ,  in  some  sense,  came 
to  do  it  away,  is  exceedingly  dark  and  dangerous. 
What!  do  away  the  eternal  principles  of 
right  t  Break  the  chain  that  binds  holy  beings 
to  God  and  one  another — produce  a  dark  cliasij) 
in  the  divine  government  ?  God  forbid  !  No : 
Christ  came  not  to  destroy,  but  to  fulfil;  to 
magnify,  to  satisfy,  to  give  evidence  to  all  worlds, 
that  the  law  could  not  be  violated  with  impunity. 

If  this  view  of  the  law  be  just,  we  are  irresisti- 
bly  led    to   the  conclusion,  that   it   never   ceases 


62  ON     LAW. 

to  be  the  rule  by  which  all  intelligences  are 
hound;  good  angels  and  bad  angels;  Adam  in 
paradise,  and  out  of  paradise;  man  in  his  wicked, 
penitent,  and  regenerated  situation.  No  matter 
where,  or  in  what  condition  soever  the  intelligent 
being  is,  the  law  binds  him  to  obedience. 
Indeed,  I  can  conceive  of  no  voluntary  action  by 
any  intelligent  being,  in  heaven,  earth,  or  hell, 
but  what  is  either  in  conformity  to,  or  violation 
of  the  divine  law,  either  directly,  or  indirectly. 
Hence,  I  say,  the  law  of  nature  is  only  another 
name  for  the  moral  law.  The  law  of  nature  is 
defined  to  be  "the  will  of  God  relating  to  human 
actions,  grounded  in  the  moral  difference  of 
things,"  &c.  Now,  what  is  this  but  the  morpj 
law,  the  precepts  of  which  are  written,  in  less 
or  more  legible  characters,  on  every  man's  heart, 
and  impressed,  by  the  divine  Spirit,  in  a  less  or 
greater  degree,  on  every  man's  conscience.  The 
Apostle,  speaking  of  the  heathen  who  have  not 
the  written  law,  says,  "  They  are  a  law  to  them- 
selves, their  thoughts  accusing  or  excusing,"  &c. 
By  what  rule  do  their  thoughts  accuse  or  excuse  ? 
Surely,  by  the  immutable  rule  of  eternal  right ; 
that  is, by  the  moral  law;  just  whh  proportionable 
force  to  the  clearness  of  the  moral  principle  im- 
pressed upon  their  mind. 

I  would  remark,  in  conclusion,  that  it  is  very 
important  for  all,  but  especially  for  the  student 
in  divinity,  who  would  be  a  safe  and  successful 


O  iN      LAW. 


preacher,  and  who  would  be  well  grounded  m 
the  fundamental  truths  of  the  gospel,  to  study 
well  the  law.  On  a  proper  knowledge  of  the 
law  depend  all  our  just  notions  of  the  gospel, 
the  nature  of  Christ,  the  nature  and  design  of 
the  atonement,  the  nature  and  use  of  his  righteous- 
ness, &c.,  &c.  The  law  is  incorporated  into  the 
New  Testament,  as  the  rule  of  the  Christian's 
life ;  and  is  of  infinite  value  to  him,  not  only  as  a 
rule  of  life,  but  as  a  mirror,  in  which  he  may 
discover  all  his  imperfections.  It  has  a  tendency 
not  only  to  humble  him,  but  to  bring  him  to  Christ 
the  "•  Lord  his  righteousness."  The  law  is,  also, 
not  only  the  rule  by  which  sinners  are  to  be  con- 
vinced and  convicted,  but  the  very  means  by 
which  they  are  brought  utterly  to  despair  of  help 
in  themselves;  and  are  thereby  brought  to  submit 
to  the  righteousness  of  God. 

Perhaps  nine-tenths  of  the  perniclcits,  and  all 
the  damning  errors  in  the  Christi?./)  world,  have 
arisen  from  unjust  notions  of  the  moral  law. 
Were  it  not  for  this,  there  wr  r/id  be  no  //  -^^ino- 
mians,  no  Legalists,  no  Socir  -ans,  no  h  '\'i.f<$  iio 
Pelagians,  &c.     O  Lord,  teacl   us  thy  k^  ' 


LECTURE    V. 


ON    THE    FALL    OF    MAN. 

That  mankind  are  not  in  that  state  of  moral 
rectitude,  in  which  they  were  originally,  when 
they  came  from  the  hand  of  their  God,  can 
scarcely  be  denied,  I  think,  by  the  infidel  himself. 
That  they  were  morally  pure  in  their  first  forma- 
tion, accords  with  every  just  idea  we  can  form 
of  the  great  Creator.  This  being  admitted, 
the  principles  of  eternal  justice  exclude  every 
idea  of  such  beings  suffering.  Mankind  do 
suflfer,  in  soul  and  body :  therefore,  they  are  fallen 
creatures. 

But  the  Scriptures  are  clear  on  this  subject. 
Moses  gives  us  a  succinct  account  of  man's 
original,  and  of  his  apostacy,  which  is  confirmed 
by  the  Prophets,  Apostles,  &c.  Man  was  made 
upright,  in  the  image  of  his  God;  not  in  shape, 
form,  power,  &c.,  but  principally  in  knowledge 
and  holiness  God  is  Lord  of  the  universe ; 
man  was  subordinate  lord  of  the  lower  creation. 
God  is  ?  spirit,  necessarily  existing  from  eternity 


ON      THE      FALL      OF      MAN.  65 

to  eternity;  mans  soul  is  a  spiritual  being,  and, 
from  its  nature,  and  the  appointment  of  God,  will 
exist  to  eternity.  God  is  infinite  in  wisdom ;  man, 
for  a  mere  creature,  possesses  amazing  powers  of 
mind.  God  is  infinitely  and  essentially  holy ; 
man  was  perfect  in  holiness,  but,  alas  !  he  has 
fallen  !  he  has  fallen !  The  image  of  his  Creator 
is  lost;  the  image  of  the  tempter  is  contracted. 
But  how  did  the  lamentable  occurrence  take 
place?  By  disobedience.  God,  as  a  sovereign, 
saw  proper  to  give  Adam  a  test  of  his  obedience, 
by  prohibiting  him  to  eat  of  a  certain  tree  of  the 
garden  of  paradise.  This  we  have  called,  in 
the  preceding  lecture,  a  positive  law,  or  precept ; 
and,  though  positive,  Adam  was  under  moral 
obligation  to  obey  it.  But  it  is  obvious  that  this 
positive  precept  was  not  the  only  law  which  our 
first  parents  violated.  Although  we  have  no 
explicit  account  of  Adam's  having  the  written 
law,  yet,  from  the  very  relation  in  which  he  stood 
to  his  Creator,  we  may  clearly  infer,  that  he 
was  bound  to  love  and  obey  him.  If  the  law  is 
written  on  the  hearts  of  the  heathen,  we  may, 
with  equal  propriety,  infer,  that  it  was  written  on 
Adam's  heart.  But,  if  we  advert  to  the  definition 
Christ  has  given  of  the  moral  law,  we  are  bound 
to  admit  that  Adam  was  under  it ;  and,  if  under  it, 
it  must  have  been  in  some  way  known  to  him ; 
and,  if  known,  he  was  justly  subjected  to  its  awful 
penalty.  I  think  it  may  be  easily  proved,  that 
6 


66  ON      THE      PALL      OF     MAN. 

Adam  violated  the  spirit  of  both  tables  of 
the  moral  law,  before  he  actually  violated  the 
positive  law.  There  is  such  an  intimate,  nay, 
inseparable  connection  between  the  two  tables 
of  the  law,  that  it  is  difficult  for  me  to  conceive, 
how  a  man  can  violate  the  one,  without,  in  effect, 
violating  the  other.  Christ  says,  "He  that 
breaketh  the  least  of  the  commandments,  is  guilty 
of  the  whole."  The  same  disposition  that 
would  lead  to  a  violation  of  one  table,  would 
tend  to  a  transgression  of  the  other.  He  that 
would  do  injustice  to  his  neighbor,  would  *'  rob 
God  of  his  glory."  And  he  who  would  dishonor 
God,  would  do  his  neighbor  wrong,  if  opportunity 
offered.  Adam  was  bound  to  love  God  with 
all  his  heart :  he  ceased  to  do  so  before  he  con- 
sented, or  could  possibly  consent  to  take  the 
forbidden  fruit.  He  relaxed  in  his  love,  and  this 
was  a  direct  breach  of  the  first  table  of  the  law. 
The  tempter  told  him  he  should  not  die,  but  be  as 
God,  distinguishing  between  good  and  evil.  Adam 
coveted  more  knowledge  than  his  Maker  had 
given  him,  and,  therein,  was  guilty  of  a  literal 
breach  of  the  second  table,  "  Thou  shalt  not 
covet.''  Thus  we  see,  that  Adam  did,  mentally 
and  really,  transgress  both  tables  of  the  moral  law, 
before,  or  while  he  was  preparing  to  violate  the 
positive  precept;  and  this  appears  to  me  to  be  his 
principal  crime.  Indeed,  as  I  have  suggested,  in  a 
former  lecture,  I   cannot  conceive  of  crime,  only 


ON      THE      FALL      OF      MAN.  67 

on  tlie  breach  of  moral  rule.  Man  cannot  violate 
a  positive  command  voluntarily,  until  he  is  first 
prepared  to  do  so  by  a  direct  or  indirect  violation 
of  a  moral  obligation.  The  love  we  owe  to 
God  binds  us  to  obey  all  his  positive  precepts;  but 
if  we  transgress  his  positive  precepts,  it  is  evidence 
to  us,  to  the  world,  that  we  do  not  love  God, 
or  have  ceased  to  do  so  with  all  our  hearts.  But 
if  any  still  doubt  whether  our  first  parents  were 
under,  and  violated  the  moral  law,  I  would  refer 
them  again  to  Christ's  exposition  of  the  law, 
and  to  Paul  and  John.  Christ  says,  "  The  law  is 
to  love  the  Lord  thy  God,  with  all  thy  heart,"  &c. 
John  says,  "He  iimtfearethj  is  not  made  perfect  in 
love."  After  Adam  sinned,  he  feared,  therefore,  he 
lost  his  perfect  love  to  God  by  sinning.  How  \ 
By  ceasing  to  love  God  with  all  his  heart.  But 
Paul  settles  the  matter,  when  he  says,  "  Where 
there  is  no  law  there  is  no  transgression."  Adam 
manifestly  violated  the  law,  which  was  proved  by 
his  fearing,  or  being  slavishly  afraid.  Adam  could 
not  have  violated  the  law,  unless  he  had  been 
under  it ;  but  Adam  did  violate  the  law,  therefore, 
he  was  under  the  law. 

But  was  not  Adam  compelled  to  fall  by  some 
secret  determination  of  God?  or  if  he  were  not, 
why  did  not  Jehovah  prevent  his  fall,  &c.?  In 
answer  to  these  queries,  I  would  remark,  that 
there  have  been  many  bold,  not  to  say,  profane 
speculations   on   those   subjects.     Who  art   thou, 


68  ON     THE      FALL      OF      MAN. 

that  would  arraign  the  Almighty  for  not  having 
done  thus  and  thus,  or  for  having  made  man 
just  as  he  did  make  him.  That  he  made 
Adam  perfect,  according  to  his  kind,  there  can  be 
no  doubt;  and  that  free  agency  was  a  principal 
constituent  of  that  perfection  and  happiness,  can 
be,  I  think,  as  little  doubted.  As  it  regards 
the  secret  previous  determination  of  God  with 
respect  to  man's  sin,  I  would  remark,  that  I  know 
of  no  just  method  by  which  we  may  guess  at 
the  secret  things  of  God,  but  by  his  revealed  will. 
God  commanded  Adam  not  to  sin,  and  informed  him 
that,  if  he  did,  he  should  die;  thereby  presenting  a 
powerful  motive  to  his  mind  to  deter  him.  But  if, 
after  making  Adam  free  in  his  volition,  and  thus 
revealing  his  will  to  him,  he  secretly  determined 
that  Adam  should  violate  his  holy  law,  why  curse 
him  for  doing  so  \  Why  inquire,  what  hast  thou 
done  \  Why  subject  him  and  his  posterity  to 
eternal  punishment  \  But  the  thought  is  profane. 
It  makes  the  blessed  and  essentially  holy  God 
the  author  of  sin !  which  blasphemous  thought  ] 
pray  God  eternally  to  exclude  from  our  minds.  1 
would  just  remark,  while  on  this  part  of  the 
subject,  that  to  indulge  in  speculations  about  God, 
his  determinations,  &c.,  beyond  what  is  revealed 
in,  or  clearly  inferred  from  his  written  word,  will 
always  lead  to  the  greatest  perplexity,  absurdity, 
and  often  downright  blasphemy.  My  own  mind, 
after    endeavoring    ''  to    be    wise    above  what    is 


ON     THE     FALL      OF     MAN.  69 

written,"  has  been  glad  to  fly  back  to  the  sweet 
and  sure  asylum  of  revealed  truth.  Blessed  be 
God  for  his  revealed  will.  By  this  compass  we 
must  abide,  or  we  will  lose  our  way,  and  never 
arrive  at  the  desired  haven  of  truth  and  of  eternal 
repose. 

But  what  did  our  first  parents  and  their  posterity 
lose  by  transgression  \  I  answer,  every  thing  that 
was  calculated  to  make  them  really  happy ! 
They  lost  communion  with  God,  the  highest 
source  of  real  pleasure,  without  which  all  other 
enjoyment  is  a  species  of  hell !  Paul  gives  an 
affecting  account  of  the  condition  of  man  in 
his  lapsed  state.  "  What  then  ]  Are  we  better 
than  they  \  No,  in  no  wise ;  for  we  have  before 
proved  both  Jews  and  Gentiles,  that  tliey  are 
all  under  sin.  As  it  is  written.  There  is  none 
righteous,  no,  not  one.  There  is  none  that  under- 
standeth,  there  is  none  that  seeketh  after  God. 
They  are  all  gone  out  of  the  way,  they  are 
together  become  unprofitable ;  there  is  none  that 
doeth  good,  no,  not  one.  Their  throat  is  an  open 
sepulchre;  with  their  tongues  they  have  used 
deceit;  the  poison  of  asps  is  under  their  hps: 
whose  mouth  is  full  of  cursing  and  bitterness; 
their  feet  are  swift  to  shed  blood;  destruction 
and  misery  are  in  their  ways,  and  the  way  of 
peace  have  they  not  known.  There  is  no  fear 
of  God  before  their  eyes.  Now  we  know,  that 
what  things  soever  the  law  saith,  it  saith  to  them 


70  ON     THE      FALL      OF      MAN. 

who  are  under  the  law:  that  every  mouth  ma^ 
be  stopped,  and  all  the  world  may  become  guilty 
before  God." 

If  any  one  will  attentively  view  the  above 
drawn  and  humiliating  portrait  of  fallen  man, 
he  will  have  no  difficulty  in  exclaiming,  with 
the  prophet,  "  The  imliole  head  is  sick ;  the 
whole  heart  is  faint;"  that  is,  the  whole  soul 
of  man  is  entirely  depraved,  corrupt,  and 
alienated  from  God,  a  child  of  wrath,  an  heir 
of  hell,  "going  astray  from  the  womb,"  con- 
ceived in  sin,  an  enemy  to  God,  &c.,  having 
"  a  heart  deceitful  above  all  things,  and  desperately 
wicked ;"  the  understanding  darkened — the  affec- 
tions earthly,  and  the  whole  man  sensual  and 
devilish.  In  short,  we  can  hardly  open  a  page 
of  the  sacred  Scriptures,  but  what  gives  us  a  heart- 
appalling  view  of  human  nature  in  its  fallen 
condition. 

After  contemplating  these,  and  many  other  parts 
of  the  Scriptures,  on  the  subject  of  the  fall,  it  is 
difficult  to  conceive  how  it  ever  entered  into  the 
minds  of  any  to  imagine  that  the  principal  loss 
man  sustained  in  the  fall,  was  perverseness  in 
his  luill.  True  it  is,  the  will  of  man  is  depraved, 
prone  to  evil,  ready  to  choose  any  thing  or  every 
thing  but  God,  and  the  one  thing  needful.  But  it 
is  equally  true,  that  all  other  powers  or  faculties 
are  equally  depraved.  My  bible  makes  no  dis- 
tinction.    The  understanding   and  judgment  are 


ON     THE     FALL     OF     MAN.  71 

dark,  the  aifections  are  earthly,  the  memory  is 
swift  to  retain  or  recal  evil,  but  slow  to  retain  or 
recal  good.  In  short,  the  ivhole  soul  is  depraved, 
is  unlike  God;  is  sunk  in  spiritual  death,  and 
fast  tending  to  eternal  death.  "  By  one  man  sin 
entered  into  the  world,  and  death  by  sin ;"  &c. 
Yes,  by  reason  of  our  union  with  our  federal 
head  and  representative,  we  sinned  in  him  and 
fell  with  him,  and  death  is  the  consequence. 
Death  spiritual,  temporal,  and  eternal. 

That  spiritual  death  was  the  immediate 
consequence  of  Adam's  transgression,  is  ob- 
vious from  the  circumstance  of  his  trying 
to  hide  himself  from  that  God,  in  whom 
and  with  whom  he  had  so  shortly  before 
enjoyed  the  most  exquisite  delight.  Behold 
him  now  dead  to  God,  dead  to  all  the  sweet 
enjoyment  of  God  which  he  had  so  recently 
felt. 

But  the  seeds  of  temporal  death  were  sown  in 
his  animal  frame,  that  instant  he  sinned.  "  As 
in  Adam  all  die,"  that  is,  a  natural  death,  ''  even 
so  in  Christ  shall  all  be  made  alive ;"  that  is, 
by  a  general  resurrection  of  the  body.  Indeed, 
it  would  be  difficult  for  us  to  conceive  how  man 
became  mortal  on  any  other  principle,  than  that 
of  his  sinning  against  God.  For,  without  sin, 
inherently,  actually,  or  by  imputation,  we  can- 
not, on  the  principles  of  divine  justice  and  good- 
ness, conceive    of    pain ;    and    without    pain,    of 


72  ON     THE      FALL      OF     MAN. 

some  kind,  it   is  difficult   to  conceive  of  natural 
death. 

But  man  subjected  himself  to  eternal  death. 
We  have  seen  that  man  violated  the  moral  law. 
We  have  seen,  in  a  former  lecture,  that  the  penalty 
of  that  law  must  be  like  its  precepts,  con- 
seqently,  eternal ;  therefore,  man  is  bound  over 
as  a  transgressor  to  eternal  death,  or  punishment 
— to  eternal  privation — eternal  banishment  from 
God  and  his  heaven-giving  presence  "  Now 
we  know  that  whatsoever  the  law  saith,  it  saith 
to  them  who  are  under  the  law,"  &c.  And 
what  doth  the  law  say  X  "  Cursed  is  every  one 
that  continueth  not  in  all  things  written  in  the 
book  of  the  law  to  do  them."  But,  alas !  man 
cannot  now  do  them.  He  has  become  weak, 
morally  weak;  he  will  not  do  them,  for  he  is 
averse  to  God ;  he  has  become  carnally  minded ; 
and  "  the  carnal  mind  is  enmity  with  God,  not 
subject  to  his  law,  neither,  indeed,  can  he" 
What  then]  Must  God's  truth  be  violated? 
God  forbid.  Must  his  law  be  abrogated  I 
Speaking  with  reverence,  this  is  impossible. 
What !  must  that  w^hich  is  holy,  just,  and  good, 
cease  its  demands  because  man  has  become  a 
rebel  ?  Must  Deity  change  ? — must  the  eternal 
principles  by  which  he  governs  intelligent,  all 
intelligent  beings,  cease  their  operation,  because 
man  has  willfully,  and  without  any  constraint, 
violated   the   best  of    all    laws  \     No :    rather   let 


ON      THE      FALL      OF      MAN.  73 

Adam  and  all  his  posterity  sink  in  one  common 
ruin.  Let  them  sink  under  the  just  penalty 
of  an  holy  law  while  eternity  endures.  But 
were  mankind  left  in  this  deplorable  condition  1 
No !  glory  to  God  in  the  highest !  The  seed 
of  the  woman — the  seed  of  the  woman  was 
promised.  But  this  will  be  matter  of  a  subsequent 
lecture. 


LECTURE    VI 


ON  THE  PROMISED  SEED,  OR  JESUS  CHRIST. 

In  our  preceding  lecture,  we  liave  seen  the 
deplorable  condition  of  man  in  liis  lapsed,  fallen 
state;  in  this,  we  would  treat  of  that  glorious 
personage,  who  undertook  to  restore  and  bring 
him  back  to  God.  When  we  retrospect  our 
thoughts  on  the  law,  and  man's  violation  of 
that  law,  we  are  naturally  and  irresistibly  led 
to  the  contemplation  of  just  such  a  Saviour,  as 
the  Scriptures  represent  Christ  Jesus  to  be. 
For,  when  we  leave  out  of  view  either  of  his 
natures,  we  are  constrained  to  believe  him 
unsuitable  and  insufficient  for  the  great  work  of 
redemption. 

But  the  Scriptures  unquestionably  lead  us  to 
conceive  of  Christ  Jesus  as  God  man,  possessing 
two  distinct  natures  united  in  one  person — not 
mixed,  or  confused.  "  His  humanity  is  not  changed 
into  his  deity,  nor  his  deity  into  his  humanity." 
How  this  union  of  his  two  natures  exist,  we 
cannot  tell;    it  is  alrove    our  comprehension^  as 


ON      THE       P  II  O  M  I  S  E  D      SEED.  75 

many  things,  less  important,  are  above  the  com- 
prehension of  finite  minds,  of  limited  capacities 
such  as  onrs. 

That  Christ  is  very  God,  possessed  of  proper 
divinity,  &c.,  appears  abundantly  evident  from 
numerous  passages  in  God's  word,  a.  few  of 
which  only  we  will  now  mention.  In  the  crea- 
tion it  is  said,  "Let  us  make  man  in  our  image," 
&c.  "Let  us  go  down  and  confound  their 
language,"  &c.  "  Awake,  O  sword,  against  my 
shepherd,  and  smite  the  man  that  is  my  fellow, 
saith  the  Lord."  Who  is  this  co-equal  of 
Jehovah  \  ''  He  is  the  mighty  God,  the  everlasting 
Father,''  (or  Father  of  eternity,)  "the  Prince  of 
peace."  He  is  the  "  most  mighty ;"  for  it  is 
said,  Psalm  xlv.  3,  "  Gird  thy  sword  upon  thy 
thigh,  O  most  mighty,"  &c.  When  we  compare 
this  Psahn  with  the  first  chapter  in  Hebrews,  it 
is  evident  the  Lord  Christ  is  meant.  Then  this 
settles  the  point  at  once ;  for  who  can  be  greater 
than  the  nrost  mighty?  Again:  Isaiah  xliv.  6, 
"Thus  saith  the  Lord,  the  King  of  Israel,  and 
his  Redeemer  t\\Q-  Lord  of  Hosis:  I  am  the  first, 
and  I  am  the  last,  and  beside  me  there  is  no 
God."  You  will  notice,  it  is  the  Lord,  the 
Redeemer,  who  is  speaking.  The  Father  is  not 
called  the  Redeemer;  therefore,  it  must  be  the 
Son,  or  Jesus  Christ.  And  it  is  said,  "  Beside 
me  there  is  no  God"  Will  any  say,  that  the 
Sou    is   not  truly  or  properly  God,  aiter  looking 


76  ON      THE      PROMISED      SEED, 

at  this  passage  ?  Again :  Isa.  xliv.  24,  *'  Thus 
saitli  the  Lord,  thy  Redeemer,  and  he  iXidX  forined 
thee  iVoiii  the  womb :  I  am  the  Lord  that 
niaketh  all  thin«s;  that  stretcheth  forth  the 
heavens  alone  ;  that  spreadeth  abroad  the  earth,  bi/ 
??fi/se/J''  ^  How  can  any  one  say,  that  the  Redeemer 
is  not  the  Creator  of  all  things,  and,  consequently 
the  Ahnighty  God,  after  reading  this  verse  1 
He  is  not  called  the  instrument,  as  some  would 
say,  for  he  did  these  things  alone,  without  aid ; 
'*by  myself;"  not  by  another,  as  an  instrument. 
I  would  ask  those,  who  deny  the  proper  divinity 
of  Jesus  Christ,  to  read  these  verses  again.  In 
the  New  Testament  it  is  said,  "  There  are  three 
that  bear  record  in  heaven ;  the  Father,  the  Word, 
and  the  Holy  Ghost;  and  these  three  are  one." 
That  ""he  ihought  it  not  robbery  to  be  equal  with  , 
God."  "I  and  my  F"ather  are  one."  "I  give 
umo  them  eternal  life."  (Who  but  God  can  give 
eternal  life  ?)  *'  The  word  was  God."  ''  God 
was  manifest  in  the  flesh."  "God  with  us." 
'•  Christ  is  over  all,  God  blessed  for  ever."  In 
1  Cor.  XV.  22 — 28,  we  have  this  remarkable  passage, 
*•  For  as  in  Adam  all  die,  even  so  in  Christ  shall 
all  be  made  alive.  But  every  man  in  his  own 
order:  Christ  the  first  fruits;  afterward  they  that 
are  Christ's  at  his  coming.  Then  cometh  the  end, 
when  he  (Christ)  shall  have  delivered  up  the 
kingdom  to  God,  even  the  Father;  when  he 
(Christ)    shall   have   put   down    all   rule,  and  all 


OR      JESUS      CHRIST.  77 

authority,  and  power.  For  he  (Christ)  must 
reign,  till  he  (Christ)  hath  put  all  enemies  under 
his  feet.  The  last  enemy  that  shall  be  destroyed 
is  death.  P^or  he  (Christ)  hath  put  all  things 
under  his  feet.  But  when  he  (Christ)  saith,  All 
things  are  put  under  him,  it  is  manifest  that  he 
(Christ)  is  excepted,  which  did  put  all  things  under 
him.  And  when  all  things  shall  be  subdued  unto 
him,  (Christ)  then  shall  the  Son  also  himself 
(that  is,  the  man  Jesus,)  be  subject  unto  him, 
(Christ,)  that  hath  put  all  things  under  him,  that 
God  (the  Trinity)  may  be  all  in  all."  I  have 
not  seen  any  attempt,  by  Arians,  or  Unitarians,  to 
explain  the  above  passage  of  God's  word.  I 
myself  put  it  to  one  of  their  ablest  teachers, 
but  he  dared  not  attempt  an  explanation  of  it. 
It  is  too  explicit ;  it  is  impossible  for  Arian 
subtlety,  itself,  to  wrest  it.  This  passage,  also, 
explains  or  confirms  what  we  have  before 
suggested,  about  the  two  natures  of  Christ,  that 
is,  that  they  are  not  mixed,  &c.  That  after  the 
great  work  of  final  redemption  shall  have  been 
completed,  and  the  enemies  of  the  cross  for  ever 
locked  and  barred  down  in  eternal  night:  in 
short,  when  there  will  no  longer  be  a  necessity 
for  a  Mediator,  even  the  humanity,  or  glorified 
soul  and  body  of  our  Lord  Jesus  Christ,  (which 
was  never  deified,)  will  be  subject  to  the 
Logos,  that  God,  the  adorable  Trinity,  may  be  all 
in  all. 


78  ON      THE      P  R  O  iM  I  S  K  D      SEED, 

The  ciiv.umstance  of  the  Jews  cliarging  our 
Lord  with  blasplieiiiy,  because  he  made  hiiiistdt 
God,  is  no  inconsiderable  proof  of  his  j)ro|)er 
divinity.  The  Jews  were  tenacious  of  their 
Scriptures,  and  of  the  unity  of  God;  tliereion*, 
tiiey  charge  Christ.  But  he  appeals  to  them 
for  the  purity  of  his  life,  and  repels  their  cliarge. 
Arians,  Unitarians,  &c.,  virtually  bring  a  similar 
charge  a^^ainst  the  blessed  Jesus.  For,  surely, 
he  doth  blaspheme,  if  he,  being  man,  or  any 
other  created  being,  says  it  is  not  robbery  to  l)e 
equal  with  God.  But,  inasmuch  as  '^ all  the  fulness 
of  the  God-head  hodUy  dvvelleth  in  him,"  he  must 
be  equal  with  God.  And  so  did  the  Prophets, 
Evangelists,  and  Apostles  consider  him.  For 
they  all  apply  the  same  names  and  attributes,  the 
same  perfections  and  works,  that  they  do  to  the 
eternal  Jehovah.  Who  can  create,  but  God  ? 
Yet  Jesus  Christ  creates  Who  can  know  the 
thoughts  of  the  heart,  but  God  \  Yet  Jesus 
Christ  knoweth  them.  Who  can  forgive  sin,  but 
God?  Y'^et  Jesus  Christ  has  power  to  forgive 
sin.  Who  can  give  eternal  life,  but  God?  Yet 
Jesus  Christ  giveth  eternal  life.  It  is  idolatry  to 
worship  any  but  "  the  Lord  thy  God,"  for  him 
ONLY  shalt  thou  serve.  Yet  angels,  nay,  all  the 
angels  of  God  worship  him ;  Prophets  worshipped 
him  ;  Evangelists,  Apostles,  and  all  true  Christians, 
down  to  the  present  day,  worship  him,  as  Thomas 
in  life,  and  Stephen  in    death.     The  many  pas- 


O  R     J  t:  S  U  -S      CHRIST.  79 

sages  of  Scripture  which  speak  of  the  Saviour's 
iriferiority  do  not  contradict,  but  rather  estalihsh 
the  proper  divinity  of  the  Gon->iA\  ;  for  if  words 
convey  ideas,  or  have  any  meaning  at  all,  there 
are  numerous  passages  which  clearly  convey 
the  idea  of  Christ's  /w//  equality  with  the  Father. 
In  the  Apostles'  benedictions  he  is  always  made 
equal,  as  well  as  in  baptism.  Sometimes  he  is 
named  first,  "  Now  may  the  grace  of  our  Lord 
Jesus,"  &c.  I  will  introduce  one  more  passage, 
from  1  Thes.  iii.  11,  which  proves  tiie  perfect 
equality  of  the  Son,  but  where  the  Jirst  person 
of  the  adorable  Trinity  is j^/'6"^  introduced.  "Now 
God  himself,  and  our  Father,  and  our  Lord 
Jesus  Christ  direct  our  way  unto  you."  Where 
it  is  said,  "None  knovveih  when  the  day  of  judg- 
ment will  come  l)ut  the  Father,  and  that  even 
the  Son  himself  knoweth  it  not/'  the  allusion 
is  obviously  to  the  Immanity  ol  Christ,  abstractly 
considered ;  for  we  know  that  omniscience  is 
ascrii)ed  fo  the  word,  or  Christ,  and  lie  and  his 
Father  are  one;  but  omniscience  does  not  b(  long 
to  the  mere  humanity  of  Christ.  To  the  same 
amount  are  a  variety  of  other  [)assages  of  God's 
word,  where  the  inferiority  of  the  Savit)ur  is  men- 
tioned. If  the  student  in  divinity  would  always 
keep  his  eye  on  the  liumanity,  or  mediatorial 
character  of  the  Saviour,  he  would  have  no 
difficulty  in  his  mind,  where  such  passages  of 
Scriptuio    occur.      When    other  passages,  clearly 


80  ON     THE      PROMISED      SEED. 

expressing  proper  divinity,  occur,  keep  your  eye 
on  the  GOD ;  then  you  will  conceive  of  the 
God-man,  who  only  could  possibly  bring  in  an 
everlasting  righteousness  for  guilty  man. 

Indeed,  it  is  impossible  to  expound  many 
plain  passages  of  God's  word,  only  by  applying 
some  to  the  real  and  proper  divinity  of  Christ, 
and  some  to  his  humanity ;  but,  by  doing  so,  all  is 
easy,  and  we  are  not  subjected  to  the  awful 
threatening,  where  God  prohibits  additions,  or  a 
taking  from  his  holy  book. 

"  But  this  WORD  was  made  flesh  ;"  that  is,  "  he 
took  not  on  him  the  nature  of  angels,  but  the 
seed  of  Abram."  "Sacrifice  and  offering  thou 
wouldst  not,  but  a  body  thou  hast  prepared 
me."  "  He  was  made  of  a  woman,  made  under 
the  law." 

The  Saviour  had  a  soul  as  well  as  body ;  and 
it  is  said  to  have  been  "exceeding  sorrowful,  even 
unto  death."  Hence,  it  appears,  that  the  Redeemer 
of  fallen  man,  was  and  is  very  God,  and  very 
man — proper  divinity,  and  proper  or  real  humanity, 
mysteriously,  but  really  joined  or  united ;  and,  in 
those  two  natures,  yet  without  sin,  he  entered 
on  the  great  work  of  glorifying  God,  and  saving 
fallen  man  from  the  curse  of  that  immutable  law, 
that  binds  over  its  transgressors  to  eternal  punish- 
ment. 


LECTUKL    VII. 


ON    WHAT    CHRIST    JESUS    HAS    DONE 

FOR   MAN. 

The  doctrine  of  the  atonement  has  been 
stumbled  at  and  rejected  by  certain  descriptions 
of  mankind,  ever  since  the  commencement  of 
the  Christian  era.  Although  the  ceremonies  of 
the  Jews,  particularly  their  sacrifices,  pointed  to 
this  very  circumstance,  yet  they  stumbled  at 
Christ  and  him  crucified.  Arians,  Unitarians,  &c., 
have  not,  perhaps,  been  so  uniform  in  any  thing 
else  as  in  rejecting  the  atonement.  Modern 
infidels,  too,  come  in  for  their  share  of  glory  in 
rejecting  what  has  ever  been  the  true  Christian's 
boast.  But  this  host  of  ancient  and  modern 
enemies  is  rather  a  proof,  than  otherwise,  of  the 
truth  of  this  foundation  of  all  true  believers  in 
Christ. 

If  I  have  just  views  of  the  nature  of  the 
atonement,  or  of  what  the  Saviour  has  done  for 
man,  it  is  the  God-man,  Christ  Jesus,  living  and 
dving  for  Adam's  guilty  family.      "  In  the  fulness 


82  ON     WHAT      C  11  R  1  S  T    J  E  S  U  S 

of  time,  God  sent  his  Son  into  the  world, 
made  of  a  woman,  made  under  the  law,  to  redeem 
them  that  were  under  the  law."  How  ?  By 
obedience  and  suffering — by  fulfilling  every  jot 
and  tittle  of  the  holy  law  of  God,  which  man 
had  violated — by  obeying  it  perfectly  and  per- 
petually, in  spirit  and  in  letter,  in  thought,  word, 
and  action;  and  when  he  came  to  the  end  of  the 
conmiandment,  he  entered  on  a  scene  of  suffer- 
ings past  description  by  tongue  or  pen.  All  his 
holy  life  and  example,  all  of  that  "infinite  fund 
of  righteousness"  which  his  active  obedience 
brought  in,  woukl  have  answered  no  valuable 
purj)ose,  *' without  the  shedding  of  bi  ood,"  for, 
without  tlii>?,  there  could  be  no  remission  of  sin. 
Divine  justice  could  not  be  appeased;  the  law 
could  not  cease  its  demands;  its  penalty  must  be 
satisfied,  or  the  sinner's  blood  must  be  the  price. 
But,  O  wondrous  love !  the  Saviour  did  die ; 
Jesus  did  suffer;  he  bled,  he  groaned,  he  gave  up 
the  ghost.  But  were  these  ordinary  sufferings! 
Ko,  verily.  The  consternation  of  the  philosopiier, 
the  confession  of  the  pagan  captain,  and  the 
phenomena  of  nature,  all  proclaim  these  were  no 
ordinary  sufferings.  But  when  we  advert  to  tin' 
nature  of  the  law,  and  its  penalty,  we  will  easii\ 
see  that  the  Son  of  God  suffered  more  for  guih\ 
man  than  is  possible  to  describe.  The  law  had 
eternal  demands  against  the  sinner,  against  all 
Adam's   race.     Christ  had  undeiiaken   to   saiii>iy 


HAS      DONE      FOR      MAN.  83 

the  demands.  This  could  only  be  done  by  making 
i'uil  satisfaction — full  satisfaction  could  only  be 
made  by  sufferings  equal  ^  to  what  all  the  fallen 
race  of  man  was  l)ound  to  suffer  eternally.  First, 
then,  if  you  please,  enumerate  the  whole  race  of 
man,  from  Adam  to  the  sound  of  the  Archangel's 
trun)[)et;  then  enumerate  the  sins — those  that 
are  more  aggravated  as  well  as  less  aggravated — 
suppose  each  one,  and  every  one  to  be  doomed, 
by  justice,  to  suffer  eternally,  according  to  their 
several  aggravations,  and  then  multiply  the  whole 
tooether,  if  you  can,  and  you  have  the  sum  of 
sufferings    that    our    dear    Lord    endured,    '•  who 


*  "We  understand  the  wTiter  to  mean,  that  law  and  justice  could  not 
have  been  more  fully  honored  and  maintained,  by  the  sufferinfis  of  the 
whole  race  of  Adam  everlastingly,  than  tliey  are  by  the  sufferings  of 
Christ.  So  that  God  is  just,  while  he  is  the  justificr  of  him  that 
bclieveth  in  Christ.  So,  that  by  fiiith  in  the  Lord  Jesus  Christ,  the 
sinner  can  meet  all  the  law's  demands  against  him.  Though  Christ's 
sulferings  were  not  the  same  in  kind  and  duration,  as  would  have  been 
the  sulferings  of  all  Adam's  race  everlastingly,  yet,  to  say  the  least,  they 
are  equal  thereto,  in  satisfying  justice,  law,  and  the  order  of  the  Divhie 
Government. 

The  writer's  doctrine  is  not  a  mere  extension  to  the  whole  race,  of 
that  asserted  by  distinctive  Calvinism  in  regard  to  the  theoretic  elect,  that 
Christ,  as  surety,  in  the  covenant  of  redemption,  took  their  whole  debt 
u])on  him,  freed  them  from  guilt,  obeyed  the  laAV,  and  so  fulfilled  the 
alone  condition  of  their  salvation,  and  engaged  to  bring  each  one,  foi 
whom  he  died,  to  glory.  But  his  doctrine  is  that  set  forth  in  Scripture: 
'■'•  That  Christ  suffered,  the  just  for  the  unjust,  that  he  might  bring  us  to 
God :'"  "  That  he  was  made  a  sin-ofFcring  for  us,  that  we  might  be  made 
the  righteousness  of  God  in  him:"  "That  he  is  the  propitiation  for 
our  sins;  and  not  for  ours  oidy,  but  also  for  the  sins  of  the  whole 
world;"  as  in  1  Pet.  iii.  18;  2  Cor.  v.  21 ;  and  1  John  ii.  2.  Thus  the 
way  of  salvation  is  open  to  all ;  but  none  are  saved  without  rapentauce 
towards  God,  and  faith  in  our  Lord  Jesus  Christ. — Examining  Committee. 


84  ON     WHAT     CHRIST      JESUS 

bore  oitr  sins  in  his  own  body  on  the  tree."  It 
is  no  marvel,  under  such  circumstances,  that,  even 
while  anticipating  such  sufferings,  he  cried  out, 
"1  have  a  baptism  to  be  baptized  with,  and, 
how  am  I  straitened  till  it  be  accomplished !"  It 
is  no  wonder,  that  his  precious  blood  left  its 
natural  channels,  while  in  the  garden,  and  burst 
through  the  pores  of  his  sacred  body.  It  is  not 
surprising,  that  he  (as  the  learned  say  the  original 
implies)  bellowed  as  an  ox  on  Calvary.  It  is  not 
strange,  that  the  bright  luminary  .of  day  should 
refuse  to  shine  on  such  a  scene ;  that  the  veil  of 
the  temple  should  rend  from  top  to  bottom;  the 
rocks  rend,  and  all  nature  be  in  consternation. 
But,  O,  my  heart,  it  is  a  wonder,  it  is  a  wonder 
of  wonders,  that  thou  art  not  constantly  melted 
down  into  generous  sorrow,  every  time  thou  dost 
contemplate  the  scene. 

But,  O,  my  Lord,  man,  blinded  man,  man 
prone  to  every  extreme,  except  holiness,  would 
derogate  from  thine  honor,  from  the  strength  of 
thy  love,  in  encountering  such  sufferings;  by  saying, 
that,  perhaps,  thou  didst  not  suffer  more  than 
many  mere  men  have  done  in  the  world  !  Yes, 
Lord,  and  those,  too,  who  profess  to  be  thy 
friends  !  saying,  "  Because  of  the  dignity  of  thy 
person,  that  little  suffering  would  do  to  expiate 
the  crimes  of  a  guilty  world."  Why  not,  O  my 
Lord,,  extend  the  idea  a  little  farther,  and  say, 
for   the    same    reason,  after    thou    didst    proclaim 


HAS      DONE      FOR      MAN.  85 

thyself  the  sinner's  friend,  thy  heavenly  father 
would  pardon  sin  without  amj  suffering?  with- 
out calling  at  all  on  the  sword  of  justice  to 
''awake,  and  smite  the  man  that  is  my  fellow !' 
&c.  O  Lord,  my  atoning  high  priest,  I,  the 
meanest  of  all  thy  servants,  would,  if  thou 
wouldst  help,  vindicate  thy  honor  against  such 
reproach. 

Have  those  derogators  from  the  nature  and 
extent  of  the  sufferings  of  the  Son  of  God,  duly 
considered  the  nature  of  justice,  particularly 
divine  justice?  Have  they  considered  the  dis- 
tinction between  the  nature  of  justice  and  mercy  \ 
It  is  the  province  of  mercy  to  forgive  a  part,  or 
the  whole  of  any  demand,  when  consistent ;  but 
justice,  abstract  justice,  knows  of  no  such  thing. 
The  justice  of  God's  law  knows  no  acquittal 
without  full  satisfaction;  it  acquits  when  satisfied, 
not  in  part,  but  in  whole.  What  was  the  demand 
of  the  law  for  its  violation  ?  Eternal  punishment ! 
Against  whom  ?  Against  all  its  violators — all 
Adam's  family.  How  are  those  just  demands  to 
be  satisfied?  I  answer,  by  sufferings,  equal,  at 
least,  to  the  demand.  What  saith  the  law  to  its 
violators  ?  "  Cursed  is  every  one,"  &c.  How  long 
doth  the  law  curse?  Let  the  poor  Sodomites 
answer,  who  suffer  the  vengeance  of  eternal 
fire!  Then,  if  Christ  suffered  at  all,  if  he  said 
truly  it  was  "finished,"  he  did  suffer  what  was 
tantamount  to  the  sufferings  of  all  Adam's  family 


86  ON      WHAT      CHRIST      JESUS 

in  h  II  eternally.  ^'He  was  made  a  curse  for  us.** 
How?  By  hearing  our  sins,  by  suffering  in  our 
place  or  stead.  But  did  he  suffer  only  a  part  of 
what  we  should  have  suffered?  No,  surely;  but, 
nniil  he  could  cry  out,  *' It  is  finished" — the  bitter 
dregs  are  all  wrung  out — "  I  have  trodden  the 
wine-press  alone" — 1  entered  in  once  for  all,  and 
**for  ever  perfected  them  that  are  sanctified." 

But  the  great  difficulty  in  the  minds  of  some, 
about  such  extensive  suffering,  is  the  impossi- 
l)i!ity  of  |)roper  divinity  suffering  at  all,  and  the 
inadequacy  of  humanity  to  suffer  so  much.  We 
sliould  not,  however,  reject  matters  of  fact 
clearly  revealed,  or  clearly  inferred,  because  we 
cannot  comprehend  the  how  it  was  accomplished. 
But  Christ  himself  gives  us  a  strong  intimation 
of  the  hoic,  when  he  saith,  *' Ye  fools,  and  blind, 
wli-  tlier  is  greater,  the  gift,  or  t!ie  altar  that  sancti- 
FiK  rn  the  gift  T'  We  have  seen,  before,  that  Christ 
Jesus  j)ossessed  proper  divinity  and  real  humanity, 
niysti  riously.  though  really  joined  or  united  in  one 
j)erson.  Now,  by  reason,  or  virtue  of  this  real 
union,  every  act  of  obedience  was  infinitely 
meritorious;  and,  consequently,  his  sufferings 
were  infinitely  satisfactory.  "  Whether  is  greater, 
the  gift,  or  the  altar?"  It  was  the  practice  of  the 
Jews  to  erect  an  altar  on  which  they  offered 
sacrifice.  This  altar  bore  vp  the  sacrifice,  whether 
a  lamb  or  bullock.  It  was  built  sufficiently  strong 
to   support   the  sacrifice,  however  ponderous  the 


HAS      DONE      FOR      xM  A  N .  87 

offering  might  be;  and  while  the  offering  or  gift 
was  consuming,  the  altar  sustained  no  injury.  80 
it  was  with  the  Son  of  God.  "Sacrifice  and 
offering  thou  wouldest  not,  but  a  body  hast  thou 
prepared  ME!"  This  body  and  soul  were  offered 
on  the  altar  of  divinity.  The  load  of  sins,  of 
guilt,  was  ponderous,  indeed,  that  pressed  this 
offering — it  was  amazing — it  was  incomprehen- 
sible by  finite  minds ;  yet,  the  altar  I  the  ai/pak  ! 
the  ALTAR  sustained  it!  'J  lie  fire  of  divine 
justice  was  kindled,  it  fell  on  the  offering,  or 
sacrifice,  and  burned  fiercer  and  fiercer,  until 
the  cry  of  "  Eloi,  Eloi,  lama  sabachthani,"  was 
extorted.  But  the  Son  stood  as  the  substitute 
for  the  law-cursed  family;  justice,  inflexible 
justice,  must  have  her  demands,  crying,  "  Pay 
me  that  thou  owest,"*  until  the  very  heart  (»f 
eternal  hell  was  kindled  in  his  righteous  breast. 
But,  presently,  the  fire  begins  to  burn  less  fierce; 
presently,  it  is  totally  extinguished  !  It  burnt  down, 
through  the  offering,  until  it  came  to  the  aliar, 
then,  lo!  it  goes  out;  iieaven  is  proj)itious,  mercy 
smiles,  justice  demands  no  more.  God's  law  is 
magnified — all  worlds  are  convinced  ;   it  (the  law) 


*  The  writer  is  giving  a  pathetic  delineation  of  Christ's  suffering,?.  If 
he  meant  to  teach  that  hell  was  kindled  in  his  breast,  we  cannot  adopt 
the  idea.  We  take  it  in  the  sense,  tliat  his  sufferings  were  beyond  the 
power  of  language  to  express.  Not  that  conscious  guilt,  fuelings  of 
remorse,  and  despair  were  experienced  iu  the  bosom  of  the  Sou  of  God. 
--r^nxcrhMng  Contmittee. 


88  ON     WHAl       CHRIST      JESUS 

cannot  be  violated  with  impunity.  Justice,  mercy, 
truth,  goodness,  and  love,  can  all  now^  gloriously 
harmonize  in  the  sinner's  pardon ;  because  a 
righteousness,  an  everlasting-  righteousness,  is 
brought  in  by  the  Son  of  God.  The  law  is 
honored,  and  sinners  may  be  saved.  "  God  can 
be  just,  and  the  justifier  of  him  which  believeth 
in  Jesus." 

In  proof  of  the  doctrine  of  the  atonement,  I 
would  remark,  that  the  sacrifices  under  the  old 
dispensation  had  obviously  an  allusion  to  the 
sufferings  of  Christ  for  man.  See  Heb.  x.  1 — 14, 
particularly  the  following :  "  But  this  man,  (Jesus,) 
after  he  had  offered  one  sacrifice  for  sins,  for  ever 
sat  dow^n  on  the  right  hand  of  God."  See  also, 
Dan.  ix.  24,  26;  Isaiah,  chap.  55th  throughout; 
but  particularly  the  following  parts  of  that  chapter: 
'^  Surely  he  hath  borne  our  griefs  and  carried 
our  sorrows,  yet  we  did  esteem  him  stricken, 
smitten  of  God,  and  afflicted.  But  he  was 
wounded  for  our  transgressions,  he  was  bruised 
for  OUR  iniquities ;  the  chastisement  of  our  peace 
was  upon  him ;  and  with  his  stripes  we  are 
healed.  The  Lord  has  laid  on  him  the  iniquity 
of  us  all.  He  was  cut  off  out  of  the  living;  for 
the  transgression  of  my  people,  was  he  stricken : 
yet  it  pleased  the  Lord  to  bruise  him ;  he 
hath  put  him  to  grief;  when  thou  shalt  make 
his  soul  an  offering  for  sin,  &c.  ;  for  he  shall 
BE\R  their  iniquities."     '^For  I  dehver  unto  you, 


HAS      DONE      FOR      MAN.  89 

first  of  all,  that  whicli  I  also  received,  how  that 
Christ  died  for  our  slns,  according  to  the  Scrip- 
tures:" 1  Cor.  XV.  3.  *' Christ  hath  redeemed 
us  from  the  curse  of  the  law,  heing  made  a  curse 
for  us:"  Gal.  iii.  13.  "How  much  more  shall 
the  hlood  of  Christ,  who,  through  the  eternal 
spirit,  offered  himself  without  spot  to  Goc',"  &c.: 
Heb.  ix.  14.  '^And  not  only  so,  but  we,  also, 
joy  in  God,  through  our  Lord  Jesus  Christ,  by 
whom  we  have  now  received  the  atonement." 
See  also,  Rom.  iii.  25,  26 ;    Eph.  i.  7,  14. 

As  to  the  extent  of  the  atonement,  or  provision 
of  the  gospel,  there  have  been  various  ideas; 
and,  in  this,  as  well  as  on  many  other  subjects  in 
divinity,  there  are  great  extremes.  The  rigid 
Calvinist  maintains,  that  Christ  died  only  for  the 
elect;  consequently,  all  for  whom  he  did  die, 
must  and  will  come  to  him,  sooner  or  latter. 
The  Hopkinsian  veers  off  entirely  on  the  otber 
side,  from  the  first  idea,  but  retains,  w4th  more 
inconsistency,  the  second ;  that  is,  he  admits, 
indlrectli/,  that  Christ  died  for  all,  or,  ratber, 
that  he  had  no  definite  object  as  it  respects 
man ;  but  died  to  honor  God  and  the  law,  aud, 
therefore,  the  atonement,  in  its  extent,  would 
embrace  all  mankind,  but  that  God  secretly  deter- 
mined never  to  make  application  of  it,  or'  never 
to  give  the  necessary  aid  to  a  part  of  mankind 
to  enable  them  to  participate  in  the  benefit  of 
the  atonement.     The   Universalist  drives   mattery 


90  ON      WHAT      C  II  R  I  S  T    J  E  S  U  S 

into  another  extreme,  alleging;,  that  Christ  died 
for  all ;  therefore,  all  must,  ukiinately,  come  to 
heaven,  though  it  should  be  from  hell  itself! 
And  thus  the  sacred  word  of  plain  truth  is  wrested 
and  twisted  this,  that,  and  the  other  way,  to 
suit  the  different  and  various  hypotheses  that 
men  have  chosen  to  adopt.  But,  it  appears  to 
me,  that  all  the  above  plans  are  founded  in 
error,  are  dishonoring  to  God,  and  not  supported 
by  his  word  nor  reason.  It  may  not,  perhaps, 
come  so  properly  under  the  head  of  this  lecture, 
to  controvert  those  errors,  but  I  will  say  to  the 
hell-redemptioner,  that,  though  the  provision  is 
full,  without  an  application,  without  faith,  without 
holiness,  tlie  fallen  creature  must  be  turned  into 
hell,  "where  the  worm  dieth  not,  and  the  fire  is 
not  quenched,"  but  where  the  impenitent  "  suffer 
the  vengeance  of  eternal  fire,"  for  rejecting  the 
provisions  of  the  gospel. 

I  would  say  to  the  Hopkinsian,  your  plan 
exhibits  the  blessed  God  in  the  most  awful  light; 
he  2^rovides,  he  calls,  but  he  determines  to  with- 
hold the  wanted  aid,  and  then  damns  the  sinner 
for  not  having  it !  Moreover,  your  plan  of  the 
object  of  Christ's  mission  contradicts  the  plain 
word  of  God.  We  know  God  is  glorified,  that 
his  law^  is  magnified  by  Christ's  advent  imo  the 
world ;  but  we  also  know,  that  the  avowed  object 
in  his  coming,  was  to  save  sinners.  "  God  so 
loved  the  world,"  (not  himself,)  that  he  gave  his 


Has    done    for    mkN.  91 

Son,"  &c.,  and  "  Christ  died  for  our  sins,  according 
to  the  Scriptures."  Yes,  as  well  as  numerous 
other  passages,  which  go  to  disprove  your  dark, 
undefined  notion  about  Christ's  mission. 

I  would  say,  with  deference,  to  the  rigid  Cal- 
vlnist  that  your  plan  seems  to  contradict  many 
plain  passages  of  Scripture,  which  go  to  prove 
the  extent  of  the  great  atonement  made  for  sin, 
some  only  of  which  I  will  here  mention. 

First,  it  is  said,  in  John  iii.  16,  "  For  God  so 
loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  beheveth  in  him  should  not 
perish,  hut  have  everlasting  life."  I  am  aware,  that 
some  explain  the  above  text  as  meaning  the  elect 
world  ;  but,  such  explanation  is  unsound.  Let  us 
paraphrase  the  passage,  agreeably  to  that  explana- 
tion, and  see  how  it  will  do.  "  God  so  loved  the 
elect,  that  he  gave  his  only  begotten  Son,  that 
whosoever  of  the  elect,  that  believe,  should  not 
perish,  &c.,  consequently,  that  part  of  the  elect 
world  that  do  not  believe  must  perish  !"  The 
absurdity  of  this  will  at  once  appear.  It  is 
admitted,  that  when  any  argument,  or  explanation, 
^oes  to  prove  too  much,  it  proves  nothing  at  all. 
There  is,  however,  another  passage,  in  1  John  ii.  2, 
that  appears  still  more  expressive:  "And  he  is 
the  propitiation  for  our  sins;  and  not  for  ours  only, 
but  also  for  the  sins  of  the  whole  world."  Again : 
*'  The  grace  of  God  which  bringeth  salvation, 
hath  appeared  unto  all  ?nen^'  &c.     "  By  the  grace 


92  ON      WHAT      CHRIST      J  E  wS  U  S 

of  God  he  hath  tasted  death  for  every  manr 
There  is  another  passage  in  the  Prophets,  to  the 
same  import,  "  Turn  ye  to  the  strong  hold,  ye 
prisoners  of  hope,"  &c.  Now,  it  appears,  that 
all  the  world  are  prisoners  of  ho;pe.  Wherefore  I 
Because  Christ  died  for,  and,  thereby,  constituted 
them  prisoners  of  hope.  Without  such  satisfac- 
tion, or  atonement,  they  would  be  prisoners  of 
despair.  The  angels'  declaration  at  the  birth 
of  our  Lord  confirms  the  same  idea.  They 
brought  glad  tidings  of  good  news,  which  should 
be  to  all  people.  The  very  commission  that 
our  Lord  gave  his  disciples,  implies  the  same 
thing,  "  Go  ye  into  all  the  world,  and  preach 
the  gospel  to  every  creature,"  &c.  But  what 
follows  \  "  He  that  believeth,"  &c.,  "  shall  be 
saved;  and  he  that  believeth  not,  shall  be 
damned."  What!  damn  a  soul  for  not  believing* 
a  non-truth !  Would  it  not  be  a  non-truth  for 
a  sinner  to  believe  in  Christ,  if  he  had  not  died 
for  him?  Every  call  of  the  gospel,  every  in- 
vitation to  repentance,  the  extent  of  the  operation 
of  the  Holy  Spirit,  and  the  oath  of  God,  all 
confirm  the    same    sentiment, 

I  think  it  useless  to  multiply  proofs  and  argu- 
ments on  this  subject,  as  we  think  some,  at 
least,  of  those  which  we  have  offered,  entirely 
satisfactory  to  all  those  who  are  willing  to  know 
the  truth.  But,  in  conclusion,  w^e  will  add, 
that     every     Christian,     and,     especially,     everv 


HAS      DONE       FOR      M  A  N .  93 

Christian  minister,  should  cleave  to  the  atone- 
ment as  the  broad  foundation  of  all  their  well- 
grounded  hopes,  and  the  only  medium  through 
which  they  may 'expect,  ultimately,  to  conquer 
the   world  ! 

]\Iay  God  keep  us  near,  and   always   glorying 
in  the  Cross  ! 


LECTURE    VIII. 


THE  HOLY  GHOST,  AND  WHAT  HE  IS  DOING 

FOR  MAN. 

Although  John's  disciples,  while  uninstructed 
and  baptized  with  the  Christian  baptism,  had 
not  so  much  as  even  heard  that  there  was  a 
Holy  Ghost,  yet  the  Scriptures  abundantly  teach, 
there  is  such  a  being — a  real  and  distinct  person 
in  the  adorable  Trinity,  possessing  real  and  proper 
divinity,  without  whose  operations  on  the  hearts 
of  the  children  of  men,  purchased  redemption 
would  be  of  no  avail ;  but  who  does  operate,  and 
that  as  extensively  as  Christ  has  died,  or  made  the 
atonement. 

Personal  powers  of  understanding  and  will  are 
ascribed  to  him ;  also,  personal  acts,  such  as 
teaching,  speaking,  witnessing,  &c.  '*  For  the 
Spirit  searcheth  all  things,  yea,  the  deep  things 
of  God — even  so  the  things  of  God  knoweth 
no  man,  but  the  Spirit  of  God  ."  1  Cor.  ii.  10,  11. 
See  also,  1  Cor.  xii.  11.  "  For  it  is  not  ye  that 
speak,    but    the    Holy    Glio:^t:"    M.arl^   ^iii.    11. 


THE      HOLY      GHOST,  95 

See  also,  Acts  xx.  22  ;  Rom.  viii.  ]5,  16;  1  Cor. 
vi.  19,  &c.  The  Holy  Spirit  is  joined  with 
the  other  two  divine  persons,  as  the  proper  object 
of  worship,  which  appears  from  the  Apostles' 
benediction,  the  ordinance  of  baptism,  and  the 
following  passages  of  Scripture :  ^'  There  are 
three  that  bear  record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghost,  and  tliese  three  are 
oner  ''Now  God  himself,  (that  is,  the  Holy 
Ghost,)  and  our  Father,  and  our  Lord  Jesus 
Christ,"  &c.:  1  Thes.  iii.  11.  That  the  Holy 
Spirit  is  a  divine  person,  co-equal  with  the  Father 
and  Son,  is  as  susceptible  of  proof  as  the  divinity 
of  either  of  the  other  persons ;  which  appears 
from  the  passages  of  Scripture  we  have  already 
quoted,  as  also  the  following,  which  ascribe  to 
him  names  proper  only  to  be  ascribed  to  the  Most 
High  God,  such  as  Jehovah,  God,  Lord,  &c. ;  as 
also  attributes  proper  to  be  ascribed  only  to  the 
eternal  Jehovah,  such  as  omniscience,  omni- 
presence, omnipotence,  and  eternity.  "Wherefore 
as  the  Holy  Ghost  saith,  to-day,  if  you  will  hear 
his  voice,"  &c.  *'  When  your  fathers  tenipted  me, 
proved  me,  and  saw  my  works  forty  years,"  &c. 
"  So  I  swear  in  my  wrath,  they  shall  not  enter 
into  MY  rest:"  Heb.  iii.  7,  9,  11.  See  also, 
Ex  xvii.  7;  Heb  x.  15,  16;  Acts  v.  3,  4 ;  2  Cor. 
iii.  17,  19.  "  Who  hath  directed  the  Spirit  of 
the  Lord,  or,  being  his  counsellor,  hath  taught 
him]"     Isa.  xl.l3.     See  also,  1    Cor.   ii.  10,  11. 


9(3  THE     HOLY    ghost, 

For  omnipresence  and  omnipotence,  see  Rom.  viii. 
26,  27 ;  Luke  i.  35,  &c.  For  eternity,  read, 
"How  much  more  shall  the  hlood  of  Christ,  vvlio, 
through  the  eternal  Spirit,  offered  himseh'  without 
spot  to  God,"   &c.     Heh.  ix.  14. 

If  we  have  succeeded  m  proving  ihe  divinity 
and  personahtj  of  Jesus  Christ,  we  think  it 
unnecessary  to  multiply  proofs  ahout  the  Holy 
Spirit.  For  I  believe  there  are  none  who  admit 
the  divinity  and  personality  of  the  l^^aviour,  who 
deny  the  personality  and  divinity  of  the  Holy 
Ghost. 

Now  were  it  not  for  the  operation  of  this  Holy 
Spirit,  in  vain  had  Christ  hved  and  died  for  rebel 
man.  For  such  is  his  (man's)  blindness,  his 
hardness,  and  dreadful  insensibility,  were  not 
God's  Spirit  to  operate  on  him,  lie  would  continue 
to  grope  in  the  dark,  continue  fast  asleep,  until 
death  would  hurry  him  to  the  tribunal  of  the 
Eternal.  For  he  is,  indeed,  "-  blinded  by  the  God 
of  this  world ;"  he  cannot  perceive  the  things 
of  the  Spirit  of  God,  for  they  are  fooHshness  unto 
him.  The  God  of  this  world  has  so  blinded  his 
mind,  that  the  glorious  hght  of  the  gospel  cannot 
(while  in  this  situation,)  shine  into  his  heart;  "  he 
is  dead  in  trespasses  and  in  sins." 

The  same  light  by  which  the  holy  Scriptures 
w^ere  written,  is  necessary  to  a  proper  understand- 
ing of  them.  A  man  must  have  natural  light  to 
write  to  his  friend;  his  friend  must  have  the  same^ 


WHAT      HE      IS      DOING      FOR      MAN.         97 

or  similar  light,  to  read  what  is  written :  so  must 
God,  by  his  Spirit,  shine  into  our  hearts,  or  we  will 
never  understand  his  divine  word. 

But  this  is  the  office  of  the  Comforter,  or  Holy 
Spirit:  "When  he  is  come,  he  will  reprove  the 
world  of  sin,  of  righteousness,  and  of  judgment." 
He  quickens  those  who  are  dead  in  trespasses 
and  in  sins.  He  illumines  the  understanding,  and 
when  the  *'  commandment  came "  with  power,  a 
Paul,  a  Jailor,  and  three  thousand,  on  another 
occasion,  inquired  what  they  should  do.  The 
Holy  Spirit,  in  the  work  of  regeneration,  also 
presents  the  "  one  Lord,"  the  only  proper  object 
of  faith  in  the  act  of  justification.  Were  it  not 
for  such  operation,  Christ  would  continue,  even  to 
the  convinced  sinner,  as  "  a  root  out  of  dry  ground." 
Ir  is  by  the  same  enlightening,  warning  influences, 
that  the  progressive  work  of  sanctification  is  carried 
on  in  the  hearts  and  lives  of  the  regenerate.  It 
is  by  his  influence  that  men  are  moved  to  preach 
the  gospel,  and  led  "  into  all  (necessary)  truth.'' 
It  is  by  his  touches  that  any  sinner  of  Adam's 
family  is  ever  moved  to  seek  the  salvation  of  his 
soul — that  any  revival  of  God's  work  takes  place 
and  is  carried  on.  In  short,  the  Holy  Spirit  is  the 
efficient  cause  of  man's  awakening,  regeneration, 
and  sanctification. 

There  has  been  much  speculation,  and  diversity 
of  thought,  about  the  nature  and  extent  of  the 
operation  of  the  Holy  Spirit;    and  a  |)hraseology 


98  THE      HOLY      GHOST. 

often  introduced  to  support  different  hypotheses, 
which  is  unscriptural  and  calculated  to  mislead 
the  unwary ;  such  as  special  and  common  calls 
of  the  Spirit,  &c.  But  the  plain  word  of  God 
tells  us,  that  the  office  of  the  Spirit  is  to  reprove, 
or  convince  the  world  of  sin,  &c.  What  world  1 
I  answer,  that  world  which  God  so  loved,  &c. ;  that 
world,  that  whole  world,  that  Christ  died  for;  that 
world,  whose  constituent  parts  are  every  man. 

I  see,  or  think  I  see,  such  an  intimate,  nay, 
inseparable  connection  between  the  atonement 
and  operation  of  the  Holy  Spirit,  that,  if  I  have 
proved  satisfactorily  the  extent  of  the  former,  the 
latter  will  follow  of  course.  For,  if  God  has  really 
given  his  dear  Son  to  die  for  all  mankind,  he, 
"  who  would  have  all  men  to  be  saved,"  has  given, 
or  sent  his  Holy  Spirit  into  the  world,  crying  in 
every  man's  heart,  "  Turn  ye,  turn  ye,  for  why 
will  ye  die]'* 


LECTURE    IX. 


ON    FAITH    AND    REPENTANCE. 

Although  these  two  articles  are  distinct  in 
themselves,  having  different  objects,  jet  I  consider 
them  inseparable;  and  sometimes  used  in  the 
Scriptures  as  synonymous.  Peter,  in  the  Acts, 
says,  to  the  converted  Jew^s,  "Repent,  and  be 
baptized,"  &c.  Now,  this  implies  the  commission 
which  our  Lord  gave  to  his  apostles,  when  he  said. 
"Go  ye  into  all  the  world,"  &c.  *'He  that 
beheveth,  and  is  baptized,  shall  be  saved."  Again : 
Peter,  in  one  of  his  epistles,  says,  "  God  is  not 
slack  concerning  his  promise,  as  some  men  count 
slackness,  but  is  long  suffering  to  usward,  not 
willing  that  any  should  perish,  but  that  all  should 
come  to  repentance;"  that  is,  that  they  should 
experience  a  saving  interest  in  the  Lord  Jesus. 
The  repentance  here  spoken  of,  cannot  mean  that 
repentance  alone  which  a  man  may  have  without 
saving  faith;  if  it  did,  the  reason  given  by  the 
Apostle  for  God's  long  suf][ering  must  lose  all  its 


100  FAITH      AND      REPENTANCE. 

force.  Again :  Jesus  says,  "  Except  ye  repent,  ye 
shall  all  likewise  perish." 

The  most  comprehensive  definition  I  have 
heard,  or  can  give,  of  repentance,  is,  a  sorrow  for 
and  a  turning  from  sin.  This  definition  \vill, 
perhaps,  emhrace  every  kind  or  species  of  repen- 
tance, which  is  the  effect  of  a  divine  operation  on 
the  liuman  mind. 

The  shortest,  and  clearest  definition  that  I 
can  give,  of  every  kind  of  faith  spoken  of  in  the 
Scriptures,  is  an  assent  and  consent  of  the  mind 
to  certain  propositions,  according  to  the  evidence 
with  which  such  proposition  or  propositions  are 
presented  to  the  understanding.  If  these  thoughts 
be  correct,  we  may  easily  see  the  connection 
between  faith  and  repentance,  and  that  faith  is 
always  first.  But  the  agency  of  the  Holy  Spirit 
is  necessary  to  either  or  both  ;  for,  without  light 
there  can  be  no  evidence ;  without  evidence  there 
can  be  no  faith  ;  without  faith  there  can  be  no 
repentance.  The  devils,  through  some  medium, 
see,  feel,  believe,  and  tremble ;  and,  no  doubt,  are 
the  subjects  of  some  kind  of  despairing  repentance, 
for  having  voluntarily  left  their  first  estate. 
Wicked,  abandoned  men,  are  often  illuminated  to 
see  something  of  the  danger  of  their  course  in  life, 
and  its  probable  end;  they  believe  on  the  evidence 
presented  ;  they  repent,  but  presently  they  put 
out  the  light,  by  "quenching  the  Spirit''  that 
jjroduced  it,  become  u^beHeviuL^  and,  consequently 


FAITH      AND      REPENTANCE.  101 

cease  to  be  sorry  for  their  sins.  I  would  call 
this  some  of  the  first  or  lighter  workings  of  legal 
repentance,  which  is  produced  by  faith  in  the 
law.  I  know  of  no  better  term  by  which  to  call 
any  kind  of  repentance,  previous  to  saving  faith, 
than  that  of  legal.  That  is,  the  man  is  sorry 
for  his  crimes,  he  is  disposed  to  forsake  them, 
because  he  believes  they  do  subject  him  to  misery 
in  this  life,  and  in  that  which  is  to  come.  Not  for 
any  hatred  he  feels  to  sin,  or  the  practices 
he  has  been  guiUy  of,  because  of  their  own 
hatefulness  and  deformity;  but  because  misery, 
death,  and  hell  will  be  the  sure  consequence.  I 
would  illustrate  this  idea  by  the  case  of  a  felon. 
He  has  violated  some  penal  law  of  the  land,  is 
apprehended,  brought  before  the  proper  tribunal, 
tried  on  evidence,  and  condemned  to  sufifer  the 
penalty.  With  all  the  proceedings  before  him, 
he  has  full  evidence  to  believe  that  he  will  suffer 
the  shame  and  pain  consequent  on  his  crime ; 
he  is  now  sorry  for  his  offence;  if  he  could  recal 
a  few  weeks  or  months,  he  would  not  commit 
it;  he  trembles  for  the  consequences  ;  he  repents  : 
Wherefore]  Not  because  he  inwardly  hates  the 
crime;  not  because  his  heart,  from  principle,  is 
opposed  to  such  shameful  and  unreasonable  con- 
duct, but  because  inflexible  justice  says  he  shall 
die  ;  because  self-love,  and  self-preservation,  coun- 
terbalance all  the  benefit  or  enjoyment  he  felt  in 
the   commission    of    the    crime   for   which  he  is 


102  FAITH      AND      REPENTANCE. 

brought  to  condign  punish nient.  Just  so  it  is 
with  every  awakened  sinner,  from  the  first  stage 
of  such  awakening  until  he  believes  to  the  saving 
of  his  soul.  And  this  idea  is  not  contradicted  by 
the  circumstance  of  God's  goodness,  sometimes 
leading  to  repentance.  This  is  one  method  by 
which  the  Holy  Spirit  "  reproves,"  or  convinces 
men  of  their  ingratitude  and  unreasonable  crimes ; 
yet,  whatever  be  the  means  that  God  uses,  it 
always  ultimates  in  fear,  a  slavish  fear,  and  legal 
repentance  before  regeneration.  When  Paul  was 
stricken  to  the  ground,  he  inquired  of  the  Lord 
what  he  would  have  him  to  do ;  when  the  jailor 
was  enlightened  to  see  himself,  "  What  must  I  do 
to  be  saved."  The  three  thousand  on  the  day  of 
pentecost,  being  pricked  in  their  hearts,  "  cried  out, 
Men  and  brethren,  what  shall  we  do  T  we  feel 
misery,  pain,  and  guilt  now  ;  we  look  for  fiercer 
pains,  the  just  desert  of  our  crimes,  "  what  shall 
we  do  T  Indeed,  there  appears  no  instance  on 
the  divine  record  of  one  awakened  sinner,  who 
did  not  fear  with  a  slavish  fear;  consequently, 
repented  with  a  legal  or  slavish  repentance. 

The  idea  of  men  first  seeking  God  from  love, 
or  being  moved  thereto  by  a  principle  of  love  in 
the  heart  to  God,  is  extremely  preposterous. 
What !  an  unconverted  sinner  moved  by  love  to 
seek  God  \  That  is  as  much  as  to  say,  the 
converted  seek  for  conversion,  the  regenerated 
for  regeneration,  or  the  pardoned  seek  for  pardon ! 


FAITH      AND      REPENTANCE.  103 

For  God's  love  in  the  heart,  or  love  in  the  heart 
to  God,  certainly  implies  all  those  characters ;  for, 
"  he  that  loveth  is  born  of  God,"  &c.  If  righteous 
"  Noah  was  moved  by  fear  to  build  an  ark,"  much 
more  may  fear  excite  an  awakened  sinner  to  flee 
to  the  ark,  Christ.  Mr.  Hopkins  says,  "  There 
may  be  genuine  repentance  without  or  before 
faith."  What  he  means  by  the  term  "genuine,''  I 
cannot  tell ;  if  he  means  to  say,  that  the  highest 
kind  of  repentance,  that  the  Scriptures  contem- 
plate, can  be  experienced  before  faith,  he  flatly 
contradicts  our  Lord  and  his  Apostles ;  if  he  means 
that  a  man,  who  has  not  saving  faith,  may  be  sin- 
cerely sorry  for  his  sins,  and  disposed  to  forsake 
them,  though  his  motive  may  be  for  fear  of  the 
consequences,  I  would  admit  the  correctness  of 
his  position.  But  I  imagine  this  is  not  his 
meaning,  for  he  allows  there  is  no  promise  made 
"to  the  doings  of  the  unregenerate,"  &c.  If  I 
understand  him,  he  holds,  or  would  inculcate,  a 
kind  of  jumbled,  inconsistent  plan,  that  is  not 
taught  in  the  Scriptures.  First,  the  man  is 
regenerated,  then  he  repents,  then  he  believes; 
and  on  this  plan,  it  is  hard  for  me  to  tell  at  what 
period  he  was  justified.  I  have  generally  thought, 
^with  Paul,  that  he  was  justified  when  he  believed. 
But,  the  idea  of  a  regenerated  man,  and  a  true 
penitent,  being  unjustified,  shows  that  Paul,  surely, 
must  have  been  mistaken,  when  he  said,  "  Being 
justified  hy  faith,  we  have  peace  with  God,"  &c. 


104  F  A  I  T  II      A  N  D      K  P:  l>  K  N  T  A  N  C  E  . 

That  repentance,  that  is,  legal  repentance,  is 
necessary  before  saving  faith,  is  certain  ;  that  is, 
it  is  necessary  for  the  sinner  to  see  and  believe 
that  he  is  a  sinner,  exposed  to  death  and  hell,  be 
sorry  for  his  sins,  be  willing  to  forsake  them, 
before  he  is  prepared  to  believe  in  the  Lord  Jesus: 
for  the  sick,  not  the  whole,  need  the  physician. 
It  is  somewhat  remarkable,  that  the  direct  com- 
mand to  believe  in  the  Lord  Jesus,  by  the  Apostles, 
was  generally,  if  not  always,  given  to  the  penitent 
or  awakened  sinner.  Peter,  on  the  day  of 
pentecost,  it  is  true,  told  the  awakened  to  repent ; 
but  this  must  either  imply  a  forsaking  of  sin,  or 
faith,  or  both;  for  he  was  then  addressing 
awakened  sinners,  who  were  sincerely  inquiring 
what  they  should  do — sinners,  who  were  then 
"  pricked  in  their  hearts,"  and  sincerely  sorry  for 
having  crucified  the  Lord  of  Glory.  But,  as  all 
degrees  of  legal  repentance  are  an  effect  of  faitii ; 
so  gospel,  or  evangelical  repentance,  is  an  effect  of 
saving  faith.  That  instant,  and  never  till  then, 
in  which  the  man  beheves  to  the  saving  of  his 
soul,  he  begins  to  sorrow  after  a  godly  sort — he 
begins  to  repent  with  a  generous,  and,  in  a  certain 
sense,  disinterested  repentance.  He  is  not  sorry 
now  for  having  sinned,  because  his  sins  subject* 
him  to  eternal  punishment,  for  he  is  pardoned  ;  but 
he  is  sorry  for  his  sins,  and  is  disposed  to.  forsake 
them,  because  they  have  been  committed  against 
so     much    goodness,    love,    mercy,   long-suffering, 


FAITH      AND      REPENTANCE.  105 

purity,  &c.,  and,  because  he  sees  them  hateful, 
odious,  and  abominable  in  their  own  nature.  In 
short,  his  regenerated  heart  loathes  itself  on 
account  of  sin,  and  repents  as  in  dust  and  ashes. 
And  when  he  feels  the  strongest  confidence,  that 
his  sins  will  not  arise  in  judgment  against  him,  he 
feels  the  strongest  desires  to  be  freed  from  all  sim 
and,  most  heartily,  repents  for  his  sins.  This,  too, 
is  the  business  of  his  whole  subsequent  life;  which 
is  another  proof,  that  genuine  and  saving  repen- 
tance must  be  after  the  first  acts  of  saving  faith. 
Through  a  progressive  life  of  sanctification,  the 
man  sees,  or  has  evidence ;  he  believes,  and 
repents. 

We  have  already  seen,  that  faith  is  and  assent 
and  consent  of  the  mind,  to  propositions  presented 
with  more  or  less  clear  evidence  to  the  under- 
standing. That  such  an  assent,  and  consent,  must 
be  preceded  by  the  illumination  of  the  Holy 
Spirit,  is  obvious  ;  for,  by  nature,  the  human  under- 
standing is  darkened  and  blinded  by  the  God  of 
this  world;  but  the  office  of  the  Comforter  is,  "to 
reprove  or  convince  of  sin."  When  this  convic- 
tion takes  place,  the  man  hqimves,  that  is,  he 
believes  with  an  influential  faith,  that  he  is  a 
sinner — a  great  sinner.  This  is  more  than  a  mere 
speculative  faith ;  for  that,  perhaps,  he  had  always. 
But,  by  the  Holy  Spirit's  immediate  operation, 
he  is  brought  to  see,  feel,  and  believe  in  his  heart, 
that  he  is  in   imminent  danger.     The    connnand- 


LOG  FAITH      AND      REPENTANCE. 

ment  has  come  with  power ;  he  beUeves,  he 
trembles,  he  inquires,  &c.  The  Holy  Spirit 
further  enhghtens  him,  by  whose  hght  he  is  at 
length  brought  to  see  the  hidden  wickedness  of 
his  heart;  never,  before,  did  he  really  believe  the 
truth  of  that  saying,  *'  The  heart  of  man  is  de- 
ceitful above  all  things,  and  desperately  wicked." 
But  now  he  sincerely  believes  it.  Why  ?  Because 
he  has  evidence  to  the  truth  of  the  fact.  This 
faith  has  a  powerful  effect,  but  not  a  saving 
influence ;  yet  it  is  absolutely  necessary.  The 
plan  of  salvation  is  a  mystery  to  the  sinner;  but 
when  "  he  who  commanded  light  to  shine  out  of 
darkness,  shines  into  the  heart,  (in  contradistinc- 
tion to  the  head,)  and  gives  the  light  of  the 
knowledge  of  the  glory  of  God,  in  the  face  of 
Jesus ;"  or  when  the  ONE  Lord  is  presented,  or 
revealed,  in  his  fulness,  sufficiency,  suitableness, 
and  willingness,  to  the  distressed  sinner,  he  believes, 
he  assents  and  consents  most  heartily,  receives 
the  antidote,  rejoices  in  the  Saviour,  and  repents, 
after  a  godly  manner.  And  this  is  his  business 
through  subsequent  life,  to  assent  and  consent, 
acquiesce  and  ^oice,  in  the  gospel  plan  of 
salvation,  and  live  by  faith  in  the  Son  of  God. 
But  just  in  proportion  to  the  strength  of  his 
faith,  so  in  proportion  will  he  repent,  and  hate  sin, 
and  loathe  himself  on  account  of  it. 

While  on  the  subject  of  faith,  I  would  remark, 
that     there     has    been    much    speculation    and 


FAITH      AND      REPENTANCE.  107 

incongraity  in  the  Chrislian  world  concerning  it. 
Some  alleging,  since  the  canon  of  revelation  is 
completed,  there  is  notliing  wanting  bat  the  sinner 
to  icill  to  believe,  which  he  supposes  entirely  in 
his  power ;  others,  that  it  is  not  for  want  of  a 
knowledge  of  salvation,  but  an  indisposition,  or 
enmity  against  it;  others,  that  the  creature  can 
do  nothing  towards  beUeving,  till  God,  the  author 
of  faith,  give  it  to  him,  virtually  making  the 
creature  a  machine  in  this,  as  well  as  in  other 
respects.  And  thus  is  man  prone  to  run  in  oppo- 
site extremes,  in  matters  of  the  greatest  and 
most  vital  importance.  In  consistency  with  what 
I  have  already  hinted  on  the  subject,  in  this 
lecture,  it  appears  to  me,  that  man's  sin  lieth,  as 
an  unbeliever,  or  not  having  faith,  principally,  in 
not  cherishing  the  evidence  he  has,  or  does  at  some 
time  receive,  and  in  not  trying  to  believe  on  what 
evidence  he  has.  God  does  not  require  his 
creatures  to  believe  any  proposition,  without  direct 
or  collateral  evidence.  And,  as  it  regards  spiritual 
evidence,  such  as  is  necessary  to  produce  an 
influential  faith,  it  is  obvious,  from  the  whole  tenor 
of  God's  word,  that  man,  by  nature,  is  destitute  of 
it.  "  But  when  HE  has  come,  he  will  reprove 
the  world,"  &c.  He  does  reprove  the  world ; 
man  too  often  refuses  to  turn  at  the  reproof;  he 
too  often  takes  methods  to  grieve  or  quench  the 
illuminator,  who  makes  "manifest"  his  conditon, 
and,  by  such  means,  to  obliterate  from   his  mind. 


108  FAITH      AND      REPENTANCE. 

the  evidence  that  he  had,  and  might  have,  with 
more  clearness.  Indeed,  our  Lord  says,  that 
"  this  is  the  condemnation,  tliat  hght  has  come," 
(fee.  Again:  man  does  not  trij  to  beheve  on 
the  evidence  he  is  the  subject  of.  Now,  every 
one  knows  that  the  agent,  man,  may,  in  common 
things,  use  means  to  strengthen,  or  weaken  his 
faith  in  any  proposition ;  so  may  he  in  spiritual 
things.  I  said,  try  to  beheve:  yes,  for  I  take  it, 
this  is  all  that  is  implied  in  the  command  to 
*'  repent  and  believe  the  gospel,"  to  "  beheve  in 
the  Lord  Jesus  Christ,"  &c.  When  the  man 
with  the  withered  hand  was  commanded  to 
stretch  it  out,  all  that  was  implied  was,  for  him  to 
try,  to  make  the  attempt  to  stretch  it  out.  When 
we  are  commanded  to  pray,  to  repent,  to  preach 
the  gospel,  or  any  other  religious  duty,  acceptably, 
all  that  is  implied  is,  to  try  to  do  those  things ; 
for,  it  is  clear  to  every  experienced  man,  that 
without  Christ  he  can  do  nothing;  but,  through 
Christ  strengthening  him,  he  can  do  all  things; 
that  is,  he  can  do  every  duty  acceptably.  Now, 
here  rests  the  guilt  on  the  subject  of  fahh.  Every 
command  to  believe  implies,  or  expresses,  all 
necessary  aid  on  the  part  of  the  commander. 
The  command  itself  clearly  implies,  that  it  is  not 
impossible  for  the  creature  to  beheve.  It  moreover 
implies,  that  faith  is,  indeed,  the  creature's  act,  but 
the  gift  of  God  as  it  regards  the  evidence  and 
power  to  believe.     Hence,  faith   may  properly  be 


FAITH      A  ^  I>      R  E  P  E  IV  T  A  .\  C  E  .  109 

said  to  be  the  gift  of  God,  that  Christ  is  the 
author  and  finisher  of  it ;  yet,  it  is  the  creature's 
act;  it  is  on  his  making  the  attempt  that  all 
necessary  evidence  and  power  is  communicated 
to  the  soul.  Therefore,  man  is  justly  condemned 
for  not  having  faith,  faith  that  w^ill  prompt  him  to 
seek,  to  strive,  to  repent;  and  faith  to  lay  hold  on 
the  hope  set  before  him  in  the  gospel,  or  the  "  one 
Lord,"  the  proper  object  of  faith.  Many  sincere 
seeking  souls  have  stumbled  here.  The  command 
is,  to  believe  in  the  Lord  Jesus  Christ ;  they  think 
they  do  try  to  believe,  but,  in  the  mean  time 
they  indulge  a  thousand  things  calculated  to  keep 
them  in  unbelief  After  they  are  awakened  they 
will  often,  in  their  hearts,  refuse  to  obey  the 
command,  alleging,  that  they  have  not  repented 
enough ;  they  are  not  convicted  enough ;  they 
have  not  done  enough;  they  have  not  suffered 
enough,  &c.  Now  these  are  all  the  unnecessary 
workings  of  the  legal  heart — of  that  heart  that 
would  wish  to  bring  some  price;  whereas,  the 
command  direct  is,  to  believe,  or  trust  in  the  Lord 
Jesus. 

The  sinner  is  often  surprised  that  he  does  not 
receive  the  blessing  as  well  as  others,  intimating, 
he  has  done  all  he  can  do;  when,  at  the  same 
time,  God,  perhaps,  beholds  him  in  the  direct 
omission  of  a  commanded  duty,  that  is,  not  using 
every  effort  of  his  heart,  to  "credit  the  report  that 
God    has    j.:iven    of    his    Sou.'       Tho    awakened 


110  FAITH      AND      REPENTANCE. 

sinner  would  not  think  it  strange,  if  God  were  not 
to  convert  his  soul  while  he  wilfully  neglects  to 
try  to  pray,  or  ''  ask ;"  yet  is  guilty  of  a  greater 
omission  of  duty,  when  he  neglects  to  try  to 
believe.  The  constant  effort  of  the  awakened 
sinner's  heart  should  be,  to  trust  in  the  Lord  Jesus 
Christ.  In  hearing,  singing,  praying,  reading, 
meditating,  and  every  other  duty,  there  should  be 
but  one  aim,  and  that  is  to  believe  in  Christ. 
God's  ministers  and  people  are,  no  doubt,  culpable 
on  the  subject  of  faith.  The  preacher  should 
credit,  should  unhesitatingly  believe,  that  Christ 
will  be  with  him  "always,"  &c.  He  should  con- 
stantly trust  in  that  grace  which  he  recommends 
to  others ;  in  short,  he  should  preach  in  faith, 
that  he  might  see  God's  work  prosper  through  his 
instrumentality. 

The  Church  and  people  of  God  indulge  too 
much  in  unbelief.  As  unbelief,  in  general,  is  the 
damning  sin  of  the  world;  so,  in  particular,  is  it 
the  curse  of  the  Church.  When  Zion  prays, 
she  should  believe  that  she  will  receive  the  things 
she  prays  for.  The  Church  is  often  large  in 
desire  and  expression,  but  limited  in  faith,  and, 
according  to  our  faith,  so  it  is  done  unto  us.  But, 
if  our  faith  were  larger,  more  extensive,  stronger, 
we  would  see,  and  feel,  more  glorious  displays 
of  God's  wonder-working  power,  and  we  would 
repent  more  for  our  sins.  I  imagine,  before  the 
longed-for  milleniuiu   is  fully  realized,   there   uili 


FAITH      AND      REPENTANCE.  Ill 

be  much  more  faith  in  the  Church;  therefore, 
all  who  ardently  desire  that  event,  should  resist 
'unbelief,  and  strive  for  an  increase  of  faith.  Fast- 
ing, much  prayer,  searching  the  Scriptures,  self- 
denial,  in  short,  abounding  in  every  known  duty, 
is  the  medium  through  which  we  may  expect  our 
faith  to  be  strengthened. 


LECTURE    X. 


ON    JUSTIFICATION. 

Our  Catechism  has  given,  perhaps,  as  clear 
and  Scriptural  a  definition  of  Justification,  as  can 
be  given  in  so  many  words.  It  says,  it  is  an  ^'  act 
of  God's  free  grace,  in  which  he  pardoneth  all  our 
sins,  and  accepteth  us  as  righteous  in  his  sight, 
only  for  the  righteousness  of  Christ  imputed  to  us, 
and  received  by  faith  alone." 

In  a  theological  sense,  Justification  may  be  said 
to  be  at  the  root,  or  to  be  the  root  itself,  of  all  true 
religion  ;  a  mistake  about  it  must  always  be  fatal 
in  its  consequences.  In  vain  may  we  attempt 
evangelical  obedience  to  the  precepts  of  the  gospel, 
if  we  be  not  justified,  acquitted,  or  pardoned,  in 
consistency  with  the  requirements  of  the  divine 
law.  * 

This  appears  to  me  impossible,  only  on  the 
principle  of  an  interest  in  the  pure,  law-fulfilling 
rio^hteonsness  of  the  Lord  Jesus  Christ.  When 
wc    coutcniphue    tlje     nature    of    God's    law,    its 


ON      JUSTIFICATION.  lj.3 

purity,  spirituality,  extent,  demands,  and,  particu- 
larly, its  immutability,  where  shall  we  go,  or  look, 
for  justification  ?  To  reformation,  prayer,  repen- 
tance 1  These,  being  all  imperfect,  will  not 
answer  the  purpose.  And,  if  we  could  perfectly 
obey,  how  could  our  pasi  sins  be  cancelled  ? 
There  is  an  eternal  demand  against  the  sinner 
for  his  past  crimes,  which  present  and  future 
obedience  can  never  satisfy.  Adam,  in  a  state 
of  innocence,  kept  the  law,  and  was  justified. 
His  nature,  temper,  disposition,  thoughts,  words, 
and  actions,  were  perfectly  conformed  to  the 
holy  law ;  therefore,  it  did  not,  and  could  not, 
curse  him. 

But  man,  in  his  fallen  state,  so  far  from  being 
justified  by  the  law,  after  his  most  holy  obedience, 
was  cursed  by  the  law  :  that  is,  there  is  so  much 
imperfection  in  his  best  performances  or  duties, 
wlien  compared  with  the  pure  law,  that  he  stands 
condemned.  His  nature  wants  conformity,  his 
motives  are  selfish,  his  mind  is  wandering,  his 
thoughts  are  sinful,  his  prayers,  tears,  repentance, 
and  every  thing  he  does,  or  can  do,  are  mixed 
with  sin,  are  imperfect ;  consequently,  can  never 
justify  him  in  the  sight  of  God's  holy  law.  If  the 
law  be  immutable,  which  is  unquestionable,  there 
is  no  possible  way  of  justification  on  any  other 
principle,  than  a  righteousness  equal  to  the  law ; 
this  we  cannot  have  in,  or  of  ourselves  ;  we  must, 
therefore,  look  to  the  pure  life,  and  satisfactory 
10 


114  ON      JUSTIFICATION. 

death  of  the  Lord  Jesus;  we  must  be  interested 
in  that  '' everlasting  righteousness,"  which  he  has 
brought  in,  or  we  can  never  be  justified.  Hence, 
to  the  regenerate,  Christ  is  emphatically  called, 
"  The  Lord  our  righteousness ;"  not  the  Lord  who 
has  made  us,  or  wrought  righteousness  in  us  for 
justification,  but,  in  an  abstract  sense,  "  the  Lord 
our  righteousness." 

But  how  are  we  to  become  interested  in  this 
righteousness  1  I  answer,  by  faith.  "  Being 
justified  by  faith,  'we  have  peace  with  God,''  &c. 
When  the  soul  believes,  "  God  justifieth."  Hence 
the  wounded,  the  convicted,  the  condemned,  are,  in 
Scripture,  eveiy  where  exhorted  to  believe.  What 
for  \  Is  there  any  merit  in  believing?  No,  by  no 
means ;  but  it  is  the  medium  through  which  God 
has  appointed  to  acquit  a  condemned  sinner. 
Then  faith  is  not  the  righteousness  for  which  a 
sinner  is  justified,  but  the  instrument.  When 
Paul  says,  "  Abraham's  faith  was  imputed  to  him  for 
righteousness,"  his  meaning  (not  to  contradict  him- 
self) must  have  been,  that  it  (faith)  stood  in  contra- 
distinction to  works,  that  is,  to  that  legal,  imperfect 
obedience  to  the  law,  which  can  never  justify 
the  soul,  and  to  the  object  of  faith ;  for  he  says, 
expressly,  that  "we  are  justified  by  his  blood." 
It  is  Christ's  merits,  then,  not  the  merit  of  faith, 
for  which  we  are  justified  in  the  sight  of  the 
divine  law.  Faith,  through  the  gift  of  God,  is  the 
creature's  act,  consequently,  it   is   a   mental   work , 


ON      JlTSTIFrCATION.  115 

if  a  work  of  a  creature,  it  is  imperfect;  and  no 
imperfect  work  or  act  can  justify  in  the  sight  of  a 
pefect  law. 

We  ought  always,  carefully  to  distinguish 
between  the  meritorious  cause  of  our  salvation,  and 
the  instrument  by  which  we  are  saved.  My  view 
of  justification  is,  the  law-condemned  sinner 
accepting,  or  receiving  what  was  prepared  before 
him,  w  ithout  and  entirely  independent  of  him,  that 
is,  the  righteousness  of  the  Lord  Jesus.  This 
righteousness,  and  this  only,  is  adequate  to  a 
sinner's  justification.  For  the  sake,  or  on  account 
of  this  righteousness  being  imputed  and  accepted, 
**  God  can  be  just,  and  the  justifier  of  him  that 
believeth." 

That  this  is  a  Scriptural  doctrine,  appears, 
unquestionably,  from  the  following  passages,  and 
others,  that  might  be  referred  to:  "By  Jesus 
Christ,  all  that  believe  are  justified  from  all  things, 
from  which  they  could  not  be  justified  by  the  law 
of  Moses."  '*  He  was  dehvered  for  our  offences, 
and  raised  again  for  our  justification."  "  Being 
justified  by  his  blood,  'we  shall  be  saved  from 
wrath  through  him."  '' By  the  obedience  of  one, 
many  shall  be  made  righteous."  "He  hath  made 
him  to  be  sin  for  us,  who  knew  no  sin,  that  we 
might  be  made  the  righteousness  of  God  in  him." 
"And  be  found  in  him,  not  having  mine  own 
righteousness,  which  is  of  the  law,  but  that  which 
is  through   the  faith   of  Christ,  the  riirhteousness 


116  ON      JUSTIFICATION 

which  is  of  God  bj  faith."  "Knowing  that  a  man 
is  not  justified  bj  the  works  of  the  law,  but  by 
the  faith  of  Jesus  Christ,  even  we  have  beheved 
in  Jesus  Christ,  that  we  might  be  justified  by  the 
faith  of  Christ,  and  not  by  the  works  of  the  law  : 
for,  by  the  works  of  the  law,  no  flesh  shall  be 
justified."  Acts  xiii.  38,  39;  Rom.  v.  9,  19; 
2  Cor.  V.  21  ;  Phil.  iii.  8  ;  Gal.  ii.  16.  See  also, 
Jer.  xxiii.  6 ;    Dan.  ix.  24. 

The  act  of  justification  must,  from  its  very 
nature,  be  instantaneous.  We  are  not  partly  jus- 
tified now,  and  partly  again.  It  is  always  a 
sensible,  or  felt  exercise  in  the  soul.  The  soul 
may  not  always  know  at  the  time  of  justifica- 
tion, that  it  is  justified,  yet  it  is  a  sensible 
operation.  It  does  not  pass  in  a  dream,  nor 
is  it  gradual;  it  is  sudden  and  powerful  in  its 
effects. 

As  to  the  tiine  of  justification,  the  very  term 
implies  it  was  not  from  eternity.  Scriptural 
justification  presupposes  condemnation ;  man 
could  not  be  really  condemned,  in  the  sense  in 
which  he  is  really  justified,  before  he  had  an 
existence. 

Eternal  justification,  applied  to  man,  seems 
to  be  a  palpable  contradiction  in  terms;  and, 
consequently,  an  absurdity.  It  appears  from 
Paul's  account  of  justification,  that  the  crea- 
ture has  an  instrumental  agency  in  his  justifica- 
tion :     "  Believe  in    th.e    T>or(l    Jesus    Christ,  and 


ON      JUSTIFICATION.  117 

thou  slialt  be  saved,"  &c.  '*  Being  justified  by 
faith:^ 

The  time,  then,  of  justification,  is  when  the 
creature  receives,  or  accepts,  or  trusts  in  the 
Lord  his  righteousness.  "  There  is,  therefore, 
now  no  condemnation  to  them  that  are  in  Christ 
Jesus,"  &c. 

The  effects  of  justification  are  peace  with  God, 
access  to  the  throne,  evangehcal  obedience,  a 
freedom  from  the  penalty  of  the  divine  law,  and, 
finally,  (after  the  work  of  sanctification  is  complete,) 
eternal  salvation. 


LECTURE    XL 


ON    REGENERATION. 

Regeneration,  though  distinct  in  its  nature, 
is  inseparable  from  Justification.  No  man  can 
be  regenerated  without  being  justified  ;  no  man 
can  be  justified  without  being  regenerated.  There- 
fore, the  war  of  words,  and  idle  speculations, 
about  which  act  takes  place  first,  is  worse  than 
useless ;  it  is  "  darkening  counsels  by  words 
without  knowledge."  For,  if  one  cannot  be  with- 
out the  other,  why  stir  up  questions  about  it, 
which  gender  strife,  and  tend  not  to  holiness, 
but  its  opposite  \  I  would  just  remark,  once  for 
all.  that  in  the  act  of  justification,  the  heart  is 
"  changed  into  the  same  image,"  which  I  call 
regeneration. 

That  regeneration  does  not  consist  in  an  out- 
ward reformation,  forms,  &c.,  is  obvious,  from 
various  passages  in  Scripture,  as  well  as  the  nature 
and  design  of  that  change.  It  is  to  be  feared, 
that    too    many   have    explained    away    the    true 


ON      REGENERATION.  119 

nature  of  regeneration,  by  giving,  as  evidences 
thereof,  what  they  call  practical  religion.  It  is 
certainly  true,  there  can  be  no  regeneration  without 
practical  religion;  but,  it  is  also  true,  that  many 
have  abounded  in  what  had  the  appearance  of 
practical  religion,  from  selfish  motives,  without  a 
changed  heart.  A  man,  for  instance,  may  pray  in 
secret,  and  in  his  family,  he  may  even  be  tenacious 
of  his  form,  he  may  give  alms,  he  may  be  scrupu- 
lously strict  on  the  Sabbath ;  he  may,  in  short, 
appear  as  beautiful  without,  or  outwardly,  as  a 
whited  sepulchre,  and  yet  have  a  heart  full  ot 
enmity  against  God. 

The  history  of  the  Pharisees,  and  the  foi'm  of 
godliness,  of  which  Paul  speaks,  abundantly  prove 
this  position.  Therefore,  to  prevent  a  mistake, 
or  deception,  preachers  of  the  word  should  fre- 
quently speak  negatively,  or  show  what  is  not 
regeneration. 

The  Scriptures  are  very  clear  on  this  subject. 
Our  Lord  said  to  Nicodemus,  *'  Marvel  not,  that 
I  said  unto  thee,  Ye  must  be  born  again  ;"  or,  as 
some  render  it,  *'  born  from  above."  Paul  says, 
*'  We  all  beholding,  as  in  a  glass,  the  glory  of  the 
Lord,  are  changed  into  the  same  image,  (that 
is,  the  image  of  God,)  from  glory  to  glory,  even 
as  by  the  Spirit  of  the  Lord."  John  says,  "  He 
that  is  born  of  God  cannot  sin,  because  his 
seed  remaineth  in  him."  From  all  which,  as 
well    as    many  other  passages  of  similar    import, 


120  ON      REGENERATION. 

we  may  clearly  infer,  that  regeneration  implies  a 
radical  change  of  heart,  as  well  as  of  life. 

The  heart,  the  temper,  and  disposition  of  the 
soul  must  he  changed  ;  every  power  of  the  soul  is 
changed  from  rehelhon,  enmity,  and  wickedness 
to  grace ;  that  is,  the  power  of  sin  is  broken,  "  for 
sin  shall  not  have  dominion  over  you,"  the  soul 
shall  not  be  under  its  tyrannical  sway. 

The  will  that  was  obstinate,  now  acquiesces 
in  that  method  of  redemption,  and  bends  to  the 
high  commands  of  God.  The  affections  that 
were  earthly,  sensual,  &c.,  are  now  set  on  things 
above ;  the  memory,  that  was  swift  to  remember 
evil,  is  now  more  retentive  to  remember  good. 
The  understanding  that  was  blinded  by  the  God 
of  this  world,  is  now  enlightened  to  understand 
the  glorious  mysteries  of  salvation ;  the  judgment 
that  v\^as  prone  to  form  wrong  conclusions,  in 
accordance  with  false  premises,  is  now  more  apt 
to  form  just  conclusions  about  true  happiness. 
In  short,  the  whole  soul  is  quickened,  and  made 
alive  to  God.  Not  that  any  faculty  of  the  soul  is 
taken  away,  and  new  ones  added ;  all  the  powers 
of  the  soul  are  radically  changed,  by  the  energy  of 
divine  grace,  or  by  beholding,  as  in  a  glass,  the 
glory  of  the  Lord. 

The  evidences  and  effects  of  regeneration,  are 
clear  and  numerous ;  some  of  which,  only,  I  will 
mention.  Supreme  love  to  God,  and  love  to 
man   are  certain   offncts.  and   sure   evidences,   of  a 


ON      REGENERATION.  121 

regenerated  heart.  Faith,  humiUtj,  no  confidence 
in  the  flesh,  dependence  on  the  righteousness  of 
Christ  alone;  a  glorjing  in  the  cross  of  Clirist; 
peace  with  God  and  man;  a  hungering  and 
thirsting  after  righteousness;  a  deep  sense  of  the 
odious  nature  of  sin,  a  fixed  hatred  to  it,  a  longing 
after  its  opposite,  hohness;  new  views,  new  desires, 
new  pursuits,  and  attention  to  the  various  duties 
of  rehgion ;  in  short,  a  disposition  to  endeavor  to 
ohey  all  the  commandments  of  God,  and  avoid 
every  known  sin,  are  both  effects  and  evidences 
of  regeneration,  without  which,  in  the  general 
judgment,  Christ  will  say,  "I  never  knew  you." 

From  what  we  have  already  seen  of  its  in- 
separable connection  with  justification,  it  must  be 
instantaneous. 

In  a  certain  sense,  the  creature  is  passive  in 
this  act;  that  is,  it  is  not  he,  but  God  that  changes 
the  heart;  but  this  change  is  effected  by  the 
creature's  beholding  the  glory  of  God.  The 
creature  is  also  active  in  the  means  which  God 
has  appointed;  through  which  he  has  graciously 
promised  to  meet  with  and  change  the  heart. 
Therefore,  it  is  presumption,  for  any  one  to  expect 
this  great  work  to  be  effected  on  his  heart,  without 
the  diligent  use  of  the  means. 

The  great  design  of  regeneration,  is,  to   prepare 

the  creature  for  the   enjoyment  of  God.      Herein 

it  differs  essentially  from  justification,  but  is  much 

akin     to    sanctification.       Without    regeneration, 

11 


122  ON      REGENERATION. 

there  could  be  no  sanctificatioii ;  without  sane- 
tification,  the  soul  never  could  enjoy  God  in 
heaven.  If  we  could  conceive  of  a  justified  soul 
without  regeneration,  we  could  conceive  of  a  man 
against  whom  the  law  had  no  demands,  and  for 
whom  no  place  in  hell  could  be  found,  and  yet,  no 
place  in  heaven ;  consequently,  a  being  neither  fit 
for  heaven  or  hell ! 

But  regeneration  gives  a  relish  for  the  service 
and  enjoyment  of  God  in  this  world,  and  is  the 
foundation  for  that  progressive  life  of  sanctification, 
whieh  will,  ultimately,  prepare  the  soul  for  the 
enjoyment  of  God  in  heaven. 


LECTURE    XIL 


ON    SANCTIFICATION. 

Sanctification  sometimes  means  a  setting  apart 
to  a  particular  use,  as  in  the  case  of  Jeremiah, 
the  vessels  of  the  house  of  God,  &c.  Some  also, 
imagine,  that  this  was  all  that  was  meant  hy  John 
the  Baptist  being  sanctified  from  the  womb.  But 
I  am  inclined  to  the  opinion  that  as  John  was 
"  more  than  a  prophet,"  and  as  he  was  designed 
for  extraordinary  business,  that  he  was  really  and 
actually  sanctified,  or  cleansed  from  sin,  in,  or  from 
the  womb.  Sanctification,  in  the  coumion  scrip- 
tural sense,  is  the  certain  effect  of  regeneration, 
and  inseparable  from  it.  Regeneration  is  the 
tree  being  made  good;  sanctification  is  the  ne- 
cessary fruit  of  that  good  tree.  It  is  a  dying  unto 
sin,  and  living  unto  God. 

It  appears  from  several  passages  of  scripture, 
that  it  is  a  gradual  and  progressive  work,  It  is 
represented  by  the  figure  of  the  blade,  the  shoot, 
and  then  the  full  ear  of  corn.     .4.1r>o,  bv  the  babe,  the 


124  ON      SANCTIFICATION. 

joung  man,  and  the  father  in  Christ;  by  forgetting 
the  things  that  are  behind,  and  pressing  towards 
the  mark  (of  perfection)  for  the  prize  of  the  high 
calhng  of  God  in  Christ  Jesus;  by  the  leaven  hid 
in  a  measure  of  meal,  until  by  a  gradual  progress 
the  whole  was  leavened. 

The  means  through  which  this  work  is  carried 
on,  are  all  the  duties  of  religion,  particularly  the 
sacraments,  prayer,  fasting,  faith,  &c. 

As  to  the  degree  of  it,  attainable  in  this  life, 
there  are  various  opinions.  Perhaps  in  this,  as  in 
almost  every  other  subject  in  theology,  men  have 
run  to  opposite  extremes.  Some  look  for  little  till 
death ;  others  allow  that  before  death  :  nay,  long 
before  a  man  may  arrive  to  the  perfection  of 
the  divine  law.  The  former  are  apt  to  be  too 
much  contented  under  the  influence  of  strong 
corruptions ;  the  latter  seem  to  have  but  very 
imperfect  views  of  the  nature  of  the  divine 
law.  The  former  are  too  apt  to  make  some  kind 
of  virtue  in  a  knowledge  and  confession  of  many 
weaknesses,  much  depravity,  many  doubts,  &c  ; 
the  latter  are  too  apt  to  be  puffed  up  with  their 
supposed  attainments,  annexing  ideas  to  sanctifi- 
cation  that  are  not  applicable.  Now,  in  consulting 
the  'Maw  and  the  testimony"  on  this  subject,  it 
appears  that  neither  have  very  just  views  of  this 
important  matter.  For  it  is  absolutely  certain  on 
the  one  hand,  that  Paul  had  himself  attained  high 
decrees  of  sanctification,  and  in  the  strongest  terms 


ON      S  A  iN  C  T  I  F  I  C  A  T  I  O  N  .  125 

inculcated  it  on  others,  that  they  might  the  better 
honor  God,  be  iiselul,  and  enjoy  strong  consolation 
in  their  own  souls;  yet,  it  is  equally  true,  that 
after  he  was  a  most  eminent  saint,  he  accounted 
himself  not  as  having  already  attained  ;  but  he 
would  press  on,  &c.  It  is  also  true,  that  this  same 
eminent  apostle,  after  his  conversion,  or  regenera- 
tion, groaned  much  under  a  sense  of  remaining 
depravity,  as  described  in  the  7th  of  Romans. 
Some,  indeed,  have  allowed,  that  he  was  then 
personating  a  convicted  sinner ;  but,  on  a  particular 
examination,  this  supposition  seems  improperly 
founded  ;  for  he  says,  "I  delight  in  the  law  of  God 
after  the  inner  man."  An  unregenerate  soul  could 
not  do  this;  for  the  carnal  mind,  that  is,  the 
unregenerate  mind,  is  enmity  to  God;  consequently, 
to  his  holy  law.  But  when  Paul  was  ready  to  be 
offered,  he  exclaimed,  "  I  have  fought  a  good  fight, 
I  have  kept  the  faith,  I  have  finished  my  course, 
hence  there  is  a  crown  laid  up  for  me,"  &c. 

The  idea  of  a  man  in  the  flesh  arriving  to  the 
perfection  or  sanctification  of  the  divine  law,  or 
as  it  is  expressed,  to  love  God  with  cdl  the  heart, 
&c.,  and  our  neighbor  as  ourselves,  seems  to  be 
a  mistake.  To  love  God  with  all  the  heart,  and 
our  neighbor  as  ourselves,  is  completely  and 
perfectly  fulfilling  the  divine  law,  whose  holy 
precepts  take  cognizance  of  the  thoughts  and 
intents  of  the  heart,  which  would  be  violated,  if 
the  heart  ever  relaxed  for  a  moment  in  its  perfect 


126  ON      S  A  N  C  T  I  F  I  C  A  T  i  O  N 

love  to  God  and  man.  One  sinful  thought  passing 
tlirough  the  soul  is  a  violation;  the  least  diniina- 
tion  of  zeal  at  anj  moment  is  a  violation ;  in 
short,  any  want  of  conformity  to  the  divine  law. 
in  tlionght,  word,  or  deed,  internally,  or  externally, 
is  evidence  that  sanctification  is  incomplete. 

But  that  there  are  higher  degrees  of  sanctification 
attainahle,  even  in  early  Christian  life,  than  many 
real  Christians  have  imagined,  I  have  no  doubt, 
'i'he  apostle  prays  God  that  your  whole  soul, 
spirit,  and  body,  may  be  sanctified;  he  says,  **Pray 
without  ceasing;  rejoice  evermore,  and  in  every 
thing  give  thanks,  fo7'  this  is  the  will  of  God  in 
Clt/'fst  Jesus,  concerning  your 

He  also  exhorts  to  keep  a  conscience  void  of 
off<'nce  toward  God  and  man.  I  have  been  long 
of  opinion  that  this  most  happy,  useful,  and  desi- 
rable state,  was  attainable  by  eveiij  Christian; 
if  it  were  not,  it  would  not  be  so  clearly  and 
forcibly  inculcated  in  God's  word.  Many  pious 
souls  exclude  themselves  from  those  glorious  privi- 
leges and  blessings,  by  believing  they  are  not 
attainable  till,  or  near  death;  consequently,  they 
are  not  lookinsf  for  that  "  love  which  casteth  out 
ail  Ic^ar,  which  hath  torment;"  they  are  not  expect- 
ing chdJij  communion  with  God  —  daily  access  to 
the  throne ;  a  daily,  or  abiding  witness  that  they 
are  born  of  God.  They  content  themselves  by 
feeling  those  things  occas'wnciUy.  The  consequence 
is,  they  have  many  doul.i-;,  but  seldom  feel  ready 


ON      ft  A  N  C  T  I  F  I  C  AT  I  O  N.  127 

to  die,  and  in  their  doubts,  thej  often  long  most 
ardently  for  God  to  give  them  such  a  manifestation 
that  they  can  never  doubt  any  more.  While  in 
these  doubts,  their  former  experience,  or  experi- 
ences, never  appear  clear  to  them ;  therefore, 
almost  the  whole  desire  is  to  be  put  beyond  doubt, 
in  future^  by  a  preseM  manifestation.  But  God 
does  not  choose  to  prevent  future  doubts  in  this 
way,  nor  yet  to  sanctify  the  soul  suddenly,  or  by 
one  manifestation  of  himself.  When  the  man  is 
regenerated,  he  is  under  double  obligation  to  act. 
his  agency  is  rather  increased  than  diminished  ; 
he  is  enlisted  under  the  banner  of  Christ ;  he  has 
received  his  bounty,  and  is  required  to  fight,  to  be 
active,  to  deny  himself,  to  take  up  his  cross  daily, 
and  follow  Immanuel.  Therefore,  he  may  not  ex- 
pect, when  he  asks  for  those  blessings,  that  he  will 
receive  them,  that  lie  may  consume  them  on  his 
lusts,  or  in  idleness,  sloth,  &c.,  &c.  But  he  who 
would  know  of  the  doctrine  must  be  a  doer  of  his 
will,  or  commandments  —  he  must  "  follow  on  to 
know  the  Lord"  —  he  va-wsXadd  to  his  faith,  virtue, 
temperance,  brotherly  kindness,  charity,  &c.,  or  he 
cannot  go  on  to  [Christian]  perfection;  he  cannot 
enjoy  that  comfortable  assurance  of  his  gracious 
state :  he  cannot  be  dying  daily  to  sin,  and  living 
unto  God.  He  must  maintain  an  active  warfare 
against  the  world,  the  flesh,  and  the  devil,  or  the 
work  of  sanctification  will  not  progress  in  his  soul. 
His  remaining;  cwruptions  will  rather  grow  stronger 


128  ON      S  A  N  C  T  I  F  I  C  A  T  I  O  N  . 

than  weaker.  God  has  ordained  that  sanctification 
shall  progress  in  the  soul,  through  the  use  of  the 
means  which  he  has  appointed  ;  and  it  is  when  we 
abound  most  in  the  means,  from  evangelical 
motives,  that  we  are  apt  to  be  most  spiritual; 
when  we  are  most  spiritual,  we  are  most  believing, 
we  feel  more  constantly  the  application  of  the 
blood  of  the  c7'oss,  which  alone  can,  *'  cleanse  from 
all  sin."  Those  whom  John  saw,  "  had  washed 
their  robes,  and  made  them  white  in  the  blood  of 
the  Lamb."  In  short,  the  soul  that  would  be 
conscious  (and  who  can  rest  without  it  I)  of  the 
progress  of  sanctification,  must  submit  to  do  the 
lokole  will  of  God.  There  are  many,  I  am  per- 
suaded, under  degrees  of  darkness,  that  do  not  do 
this.  They  have  what  they  call  their  set  duties, 
refrainings,  &c.,  but  many  times  they  flinch  at  the 
cross;  they  are  ready  to  cry,  Lord,  pardon  me  for 
these  little  things.  There  is  some  indulgence 
unlawful,  or  some  omission  or  commission,  that 
prevents  the  soul  from  feeling  daily  communion 
with  God  ;  perhaps,  by  habit,  darkness,  false  rea- 
soning, or  comparing  themselves  with  some  others, 
there  may  not  be  a  clear  consciousness  of  those 
omissions  or  indulgences  being  evil ;  yet  God  sees 
them  evil;  Christ  will  not  be  the  minister  of  sin; 
therefore,  the  subject  doubts,  fears,  is  cold,  cor- 
ruption gains  strength,  &c.,  although  death  is  not 
stopping  his  pace  a  single  moment.  I  repeat,  there 
is  not,  habitually,  a  giving  up  in  the  heart,  to  do 


^        ON      S  A  N  C  T  I  F  I  C  A  T  I  O  N.  1^9 

the  loliole  will  of  God,  in  every  thought,  in  every 
action,  in  every  word,  in  sell-denial,  in  duty,  or,  as 
the  apostle  expresses  it,  ^'  whether  you  eat  or  drink, 
or  whatever  you  do,  do  all  to  the  glory  of  God." 
Reader,  examine; 'do  you  eat,  do  you  drink,  do 
you  talk,  do  you  ivork,  do  you  preach,  do  you 
exhort,  do  yon  pray,  do  you  read,  do  you  meditate^ 
do  \ou  buy,  do  you  sell,  do  you  put  on  apparel,  &c., 
&c.,  to  the  glory,  or  with  an  eye  single  to  the 
glory  of  God  I  If  you  do  not,  you  may  not 
marvel  that  corruption  seems  as  strong  in  your 
hearts  as  it  was  some  ten  or  twenty  years 
ago.  But,  hy  the  man  submitting  to  do  the  iu!:ole 
will  of  God,  at  all  times,  he  is  in  the  direct  road 
to  sanctification,  and  God  will  sanctify  him  through 
his  truth,  for  his  word  is  truth.  This  state  of  mind 
is  not  inconsistent  with  a  humiliating  knowledge  of 
our  imperfections,  our  constant  need  of  divine  aid, 
and  our  constant  need  of  the  pure  righteousness 
of  the  Lord  Jesus.  Indeed,  there  are  effects  'ds 
well  as  evidences  of  progressive  sanctification 
The  nearer  the  soul  gets  to  God,  the  more  con- 
scious of  the  existence  of  remaining  depravity,  the 
more  humility,  the  more  ardent  is  the  desire  to  be 
made  perfectly  holy.  Every  increase  of  sancrifi- 
cation,  is  sure  to  increase  the  desire  for  more  holi- 
ness. This  is  always  the  safest  way  to  judge  of 
our  religious  exercises. 

Let  us  solenuily  ask  ourselves,  are  the  effects 
good  !     If  tlrcy  be,  the  cause  must  be  good. 


LECTURE    XIII. 


ON    DEATH. 

Natural  Death  is  an  awful  idea,  at  times,  to 
almost  every  living  son  and  daughter  of  Adam. 
'J' he  idea  of  an  active,  restless,  busy  mortal  being 
confined  in  the  narrow  limits  of  a  tomb  or  grave, 
often  makes  the  flesh  recoil ;  yet,  this  awe,  this 
reluctance,  may  be,  and  often  has  been  overcome. 

It  would  be  hard  to  conceive  of  natural  death, 
or  a  separation  of  soul  and  body,  if  man  had  not 
sinned.  The  perfection  of  soul  and  body  origi- 
nally, the  perfect  innocence,  the  perfect  freedom 
from  all  moral  stain,  forbid  the  idea  of  mortality, 
or  natural  death,  on  any  view  we  have,  or  can 
have  of  divine  justice. 

It  seems  utterly  incompatible  with  the  divine 
nature,  or  perfections  of  God,  to  punish  pure,  or 
perfect  innocence ;  that  is,  to  inflict  punishment 
on  a  moral  being,  who  is  neither  guilty  in  himself, 
nor  by  imphcation.  Adam,  while  he  kept  his  "first 
estate,   was    neither    guilty  in    himself,   nor    by 


C  N      DEATH.  131 

imputaiion ;  therelore,  in  tliat  situation  could  not 
be  punished :  without  punishment,  there  could  be  no 
pain ;  without  pain,  or  what  is  tantamount,  a 
diminution  of  strength,  it  is  hard,  or  impossible,  to 
conceive  of  natural  death. 

Therefore,  we  naturally  infer,  if  Adam  had  not 
sinned,  neither  he  nor  his  posterity  would  have 
died.  But  he  sinned,  and  necessarily  became  the 
subject  of  misery  —  of  pain.  Though  his  natural 
life  was  protracted  for  a  time,  and  the  threatening 
of  natural  death  was  not  immediately  executed, 
yet  the  seeds  of  that  death  were  sown  in  his  nature, 
the  moment  he  transgressed ;  yes,  the  moment  he 
violated  God's  law,  he  became  mortal.  ,The  mate- 
rial part  of  the  man  .become  subject  to  pain,  &c., 
and,  consequently,  to  death  —  the  immaterial  part 
did  die  a  spiritual  death,  which  was,  if  I  may  so 
speak,  the  germ  of  eternal  death.  In  reality,  he  was 
spiritually  dead ;  in  law,  be  was  eternally  dead. 
He  begat  children  in  his  likeness,  subject  to  all 
the  pains  and  miseries  to  which  he  was  hiniself 
exposed.  Hence,  death,  that  justly  styled  King 
of  terrors,  has  been  making  his  ravages  through 
every  grade  and  subdivision  of  time,  down  to  the 
present  day.  He  comes  when  commissioned,  as  a 
mighty  conqueror,  as  a  triumphant  combatant,  as 
if  conscious  of  his  superiority,  laughing  to  scorn 
all  the  boasted  skill  of  the  faculty,  and  all  the  force 
and  power  of  medicine  —  sweeping  generation 
after  generation  into  the  eternal  world*     From  the 


132  ON      DEATH. 

womb  to  the  hoary  head,  he  has  triumphed  over 
his  victims  ;  entering  kings'  palaces  with  as  much 
facihty  as  the  peasant's  cottage ;  bringing,  by  one 
stroke,  the  monarch  and  the  meanest,  or  most 
indigent  suijject,  on  a  perfect  level !  Yet,  he  enters 
the  dwelling  of  the  rich,  who  have  been  saying  in 
their  hearts,  "  Soul,  take  thine  ease,"  &c.,  and  aided 
by  their  luxuries,  with  half  an  effort,  brings  their 
occupants  to  the  narrow  limits  of  a  coffin !  Ah, 
more  !  he  will  sometimes  sever  the  most  intimate, 
the  most  endeared  friends  —  the  husband  and  wife, 
the  parent  and  child,  &c.,  thus  speaking,  or 
virtually  reiterating  that  solemn  mandate,  "  Worship 
thou  God,  and  him  only  shalt  thou  serve."  Yes, 
this  terrific  monster  will  sweep  both  master  and 
servant,  governor  and  governed,  oppressor  and 
oppressed,  the  just  and  the  unjust,  down  to  dust, 
that  they  may  all  ultimately  appear  before  that 
Judge  who  will  do  right. 

We  have  already,  suggested  that  the  terror  of 
death  may  be  and  often  has  been  overcome ;  yes, 
multiplied  thousands,  who  are  now  singing  halle- 
lujahs in  paradise,  could  testify  that  death,  in  their 
last  hours,  had  no  sting  for  them.  Thousands 
now  on  earth,  have  witnessed  the  triumphs  of  faith 
in  their  departing  friends  and  neighbors.  "  O  death ! 
where  is  thy  sting,"  &c. 

The  stoic  may  die  like  the  brute  that  perisheth; 
some  of  the  infidel  tribe,  whom  "  God  has  given  up 
to  believe  a  He,"  &c.,  may  die  without  terror;  the 


ON      DEATH.  133 

fanatic  may  out-brave  death,  in  a  fit  of  phrenzy  or 
misguided  zeal ;  but  it  is  reserved  for  the  Christian, 
the  Uving  child  of  God,  to  die  triumphing,  to  die 
''  desiring  to  be  with  Christ,  which  is  far  better," 
to  die  exclaiming, 

"  Jesus  can  make  a  dying  bed 
Feel  soft  as  downy  pillows  are." 

But  who  thus  die  1  All  that  are  called  Israel  1 
No,  verily.  It  is  the  man  or  woman  who  gives 
"  all  diligence  to  make  his  or  her  caUing  and 
election  sure"  —  the  man  who  gives  up,  or  consents 
in  his  soul  to  do  the  ivhole  will  of  God  in  all 
things :  the  man  who  watches  and  prays,  who 
lives  conversing  with  death,  day  by  day ;  who,  in 
short,  lives,  having  daily  communion  with  God  and 
his  Christ  —  such,  and  such  only,  may  reasonably 
expect  to  meet  death  without  dismay,  or  with  a 
rational  joy. 

But  does  the  soul  die,  or  lie  dormant  till  the 
resurrection  ]  The  very  question,  though  many 
have  virtually  asked  it,  seems  to  imply  great 
ignorance  of  the  nature  of  souls.  That  active 
immaterial  part  of  our  species,  from  its  own  nature 
cannot  die,  or  he  dormant  for  a  single  moment, 
unless  God  were  to  say  so.  God,  in  his  word, 
has  no  where  said  so ;  consequently,  the  soul 
must  continue  active.  The  soul,  unlike  the  most 
refined  matter,  is  not  subject  to  suffering,  to  putre- 
faction, to  death.  It  cannot  be  enclosed  by  walls, 
bulwarks,  prisons,  or  tombs.     It  can  penetrate  to 


J  34  O  N      D  E  A  T  H  . 

tlie  centre  of  any  known  planet,  and  fly  from 
thence  to  the  surface  or  centre  of  the  most  distant 
planet,  in  a  moment ;  it  can  descend  to  the  caverns 
of  the  damned,  cr  mount  to  the  throne  of  God, 
with  infinitely  more  velocity  than  light. 

The  soul  is  a  perfect,  that  is,  a  complete  being, 
in  and  of  itself,  possessing  every  necessary  faculty 
in  order  to  such  perfection,  and  is  not,  conse- 
quently, dependent  on  the  body,  either  for  existence 
or  action.  But  the  '•  law  and  testimony  "  confirm 
philosophy  and  reason  on  this  subject.  J<}hn 
*'  saw  tlie  souls  of  those  wlio  were  beheaded,  crying, 
O  Lord,  how  long,"  &c.  When  he  would  have 
worshipped  the  apparent  angel  — "  See  thou  do  it 
not,  for  I  am  of  thy  brethren  the  prophets"  &c. 
"  The  rich  man  died  and  lifted  up  his  eyes  in 
hell,"  &c.  Lazarus  died,  and  his  soul  (not  soul  and 
body)  was  found  in  Abraham's  bosom.  Moses  and 
Elias,  long  dead  and  buried,  appeared  active  min- 
istering spirits,  on  the  mount  w^ith  their  Saviour. 
Jesus  says  to  the  penitent  thief,  ''This  day  thou 
shalt  be  with  me  in  paradise."  We  are,  therefore, 
bound  unshakenly  to  believe,  that  when  the  body 
dies,  the  soul,  according  to  its  previous  preparation, 
descends  to  hell,  or  ascends  to  heaven,  there  to 
await  the  sound  of  the  Archangel's  trump,  and  the 
voice  of  God,  to  awaken  the  slumbering  dust, 
again  to  be  united  to  the  soul. 


LECTURE    XIV, 


ON   THE   RESURRECTION. 

Although  this  doctrine  has  often  been  the 
subject  of  sport  and  ridicule,  to  Sadducees,  infidels, 
and  some  philosophers,  "  falsely  so  called,"  yet 
holy  and  learned  Paul,  seems  to  bave  put  great 
stress  upon  it,  as  an  essential  link  in  the  great  chain 
of  redemption,  through  the  Mediator  of  the  new 
covenant.  He  declared  that  all  faith,  preaching, 
&c.,  were  vain,  if  the  dead  rise  not,  and,  especially, 
if  Christ  be  not  risen. 

Christ  was  the  first  fruit,  and  sublime  example 
of  this  wonderful  and  glorious  work  of  the  dead 
rising.  The  evidence  of  his  resurrection  is  so 
abundantly  proved  in  various  parts  of  the  sacred 
Scriptures,  that  it  is  not,  perhaps,*  necessary,  to 
cite  it  here.  But  the  objections  that  philosophy 
has  found  to  the  resurrection  of  the  same  body, 
will  not  apply  to  the  resurrection  of  Jesus,  in  as 
much  as  his  body  did  not  lie  in  the  tomb  long 
enough  to  putrefy ! 


136  THERESURRECTION. 

Our  Lord,  Job,  and  the  Apostle,  seem  to  give 
very  clear  intimations,  that,  in  some  proper  sense, 
the  same  body  will  awake,  or  rise  in  the  morning 
of  the  resurrection.  Jesus  says,  "  They  that  are 
in  the  grave  shall  come  forth,"  that  is,  the  same 
body  that  was  put  in  the  grave.  Job  says,  "  With 
these  very  eyes  I  shall  see  him,"  &c.  Paul  says, 
Tt  (that  is,  the  body)  is  sown  in  corruption ;  it 
(the  same  that  was  sown,)  shall  be  raised  in  incor- 
ruption ;  it  is  sown  a  natural  body,  it  (that  is  the 
same  body)  is  raised  a  spiritual  body,"  &c.  Again, 
"  The  dead  shall  be  raised  incorruptible,  and  we 
shall  be  changed.  This  corruptible  shall  put  on 
incorruption ;  this  mortal  shall  put  on  immortality." 
You  will  notice,  that  the  Apostle  speaks  of  this 
mortal,  and  this  corruptible,  that  is,  the  same  body. 
But  some  philosophers,  with  Mr.  Locke  at  their 
head,  who  were  well  disposed  to  Christianity, 
imagined  that  those,  and  similar  passages  of  Scrip- 
ture, should  not  be  literally  taken  as  applicable  to 
the  same  person,  further  than  his  soul,  which  indeed 
was  not  confined  in  the  grave,  but  which  will  be 
all  of  the  man  in  the  resurrection,  necessary  to 
identify  him ;  that  is,  your  soul  or  mine  will  be 
united  to  a  new,  or  another  body,  formed  out  of 
any  or  other  matter  —  alleging,  as  the  ground  of 
their  hypothesis,  that  the  particles  of  the  human 
body,  and  that  with  which  it  is  formed,  are  con- 
tinually cbaniiing;  some  passing  away,  and  new 
ones  succeeding  them ;  and,  particularly,  when  the 


THE      RESURRECTION.  137 

body  dies,  it  putrefies ;  supports  vegetation ;  beasts 
eat  those  vegetables,  man  eats  those  beasts,  &c.,  &c.; 
so  that  the  same  body  which  is  buried,  may  become 
a  part  of  hundreds  of  other  animal  bodies.  But, 
more  particularly,  they  think  it  impossible  for  the 
same  body  to  rise  among  the  cannibals,  who  are  in 
the  habit  of  eating  one  another ;  and  thus,  what 
seems  to  be  clearly  taught  in  the  Scriptures,  is 
made  to  bend,  and  even  by  good  men*  too,  to  our 
imperfect  knowledge  of  philosophy.  I  have  no 
idea  that  true,  or  perfect  philosophy,  contradicts 
one  Christian  tenet  taught  in  the  holy  Scriptures; 
for  nature  is  said  to  be  the  art  of  God,  and  God 
is  the  author  of  the  Scriptures. 

While  it  is  freely  aduiitted,  that  the  particles 
w^iich  compose  the  main  bulk  of  the  human  body, 
are  constantly  changing,  yet  this  does  not  hindei 
the  identity  of  the  same  man.  For  example :  it 
w^as  George  Washington,  an  infant,  George  Wash- 
ington, in  manhood,  and  George  Washington,  when 
he  died,  familiar  to,  and  perfectly  recognized  by 
all  his  friends;  though,  no  doubt,  "perspiration, 
attrition,"  &c.,  changed  the  atoms  that  composed 
his  body  several  times.  Besides,  every  body  knows 
that  it  takes  soul  and  body  to  constitute  the  man. 
In  these,  conjointly,  he  has  obeyed  or  disobeyed, 
loved  or  hated,  practiced  virtue  or  vice ;  and,  it 
would  seem  incontrovertible,  that  in  these  he  must 

*  The  Unitarians  claim  Locke ;  if  this  be  just,  it  is  no  wonder  that 
he  could  not  discern  the  things  of  the  Spirit. 

12 


138  THE      RESURRECTION. 

be  judged,  and  finally   rewarded    or   punished,   as 
the  case  may  be. 

That  holy  and  extraordinary  man,  Doctor 
Watts,  who  had  been  noticing  the  dispute  between 
Locke  and  Stillingfleet,  on  this  subject,  with  liis 
usual  discrimination  and  forbearance,  undertook  to 
reconcile  the  combatants  in  so  sensible  and  reason- 
able a  way,  countenanced,  too,  by  revelation,  that  I 
will  here  give  you  his  ow^n  words  verbatim.  After 
admitting  that  all  the  atoms  that  ever  composed 
the  human  body  cannot  be  raised,  or  will  not,  he 
observes : 

1st.  "  It  is  very  probable  that  a  newborn  infant, 
in  its  muscles  and  nerves  (and  especially  in  its 
bowels  and  bones)  has  some  original,  essential,  and 
constituent  tubes,  fibres,  or  staminal  particles,  (if 
1  may  so  call  them)  which  remain  the  same,  and 
unchanged,  through  all  the  stages  and  changes  of 
life,  in  following  years,  how  much  soever  the 
external  and  fleshy  parts  may  be  changed.  And 
some  philosophers  maintain,  that  the  growth  of  the 
animal  body  is  nothing  but  the  dilation,  stretching, 
or  spreading  of  these  essential  staminal  parts,  these 
fibres,  tubes,  or  membranes,  by  the  interposition  of 
new  additional  particles;  which  additional  and 
accidental  particles,  are  the  only  things  which  are 
in  perpetual  flux,  and  always  changing.  And  it 
may  be  added  also,  that  perhaps  these  essential 
staminal  particles  are  of  such  a  nature  as  not  to 
join  and  unite  with  other  animal  or  human  bodies. 


THE      RESURRECTION.  139 

and  constitute  an  essential  constituent  part  of 
them  ;  and  therefore,  if  mankind  were  all  cannibals^ 
and  eat  one  another,  as  well  as  the  flesh  of  beasts, 
yet  the  same  staminal,  or  constituent  particles, 
cannot  belong  to  the  bodies  of  two,  or  more  human 
persons.  It  has  been  said  by  some  philosophers, 
that  the  mere  membranous  parts  of  an  animal  body, 
though  eaten  by  other  animals,  will  not  easily,  if 
at  all  digest ;  and  then  they  cannot  be  sanguified, 
or  turned  into  blood ;  nor  can  they  become  nutri- 
tive juices,  nor  form  the  constituent  and  essential 
parts  of  other  animals.  Now,  a  great  many  of  the 
original,  constituent  parts  of  human  bodies,  are 
membranous,  for  some  suppose  almost  the  whole 
body  to  be  made  of  tubes  and  juices,  with  little 
interspersed  fibres,  which  are  added  by  nutrition. 
And  how  far  the  bones,  that  is,  the  original,  mere 
osseous  substances,  may  be  indigestible  also,  who 
cantelH" 

"  Upon  the  whole,  it  seems  that  these  essential, 
constituent,  or  staminal  particles,  whatsoever  they 
be,  whether  osseous,  or  membranous,  or  of  any 
other  quality,  and  how  few  soever  they  be,  always 
abide  the  same,  even  when  the  body  is  greatly 
enlarged  by  the  perpetual  new  interposition  of 
additional,  nutritive  particles,  w^iich  are  in  con- 
tinual flux.  I  say,  also,  that  it  seems  that  these  un- 
changing parts,  whether  few  or  many,  in  union 
with  the  same  soul,  are  abundantly  sufficient  to  de- 
nominate Methuselah  the  tnfant,  and  Methu- 


140  THE      RESURRECTION. 

SELAH  THE  AGED,  tliG  saiiie  pei'soii ;  and  then,  also, 
these  few  essential,  constituent  particles,  preserved 
by  divine  Providence,  and  raised  in  the  formation 
of  a  new  body,  and  united  to  the  same  soul,  are 
sufficient  to  denominate  Methuselah  dying,  and 
Methuselah  rising,  the  same  person  still,  both 
soul  and  body." 

In  another  page  of  the  same  work,  he  says : 
"The  similitude  which  the  Apostle  uses  in  that 
discourse,  concerning  a  grain  of  wheat,  plainly 
teaches  us,  that  though  there  should  be  but  a  very 
few  of  the  same  individual  particles,  raised  from 
the  dust,  and  mixed  with  a  multitude  of  other  new 
particles,  yet  those  few  are  sufficient  to  denominate 
it  the  same  body,  so  far  as  the  Apostle's  argument 
requires  it.  For  it  is  evident,  that  when  a  grain  of 
wheat  is  sown  into  the  ground,  that  far  the  greater 
part  of  the  grain  quickly  dies  and  rots  in  the  earth  ; 
and  there  are  but  a  very  few  small  particles  of  the 
same  grain,  which  compose  the  germen^  or  bud,  of 
the  new  plant,  and  which  do  really  grow  up  into, 
and  help  to  form  and  compose  the  new  stalk,  and 
the  ear  of  corn,  together  with  the  addition  of  a 
multitude  of  other  new  atoms,  borrow^ed  from  the 
earth  and  water,"  "In  the  same  manner  the 
Apostle  leads  us  to  suppose,  there  may  be  a  few 
of  the  same  original  and  essential  parts  of  the 
body  of  a  man,  which  are  buried  in  the  grave, 
which  are  the  original,  the  spring  and  foundation 
of  the    new    raised    body,   though    there    may  be 


THE      RESURRECTION.  14l 

thousands  of  other  new  atoms  mixed  with  them." 
"Now  it  is  easy  to  suppose,  that  the  power  and 
providence  of  God  may,  according  to  this  suppo- 
sition, preserve  and  raise  the  same  body  at  the 
resurrection."  Watts'  Philosophical  Essays,  pages 
190—194. 

It  would  have  been  enough,  perhaps,  to  have 
said,  God  has  promised  to  raise  the  dead,  not  to 
make  new  bodies,  but  to  raise  and  change  the  same 
body.  I  have  no  doubt,  that  many  of  the  pious 
feel  an  unshaken  confidence,  that  they  will  see  and 
recognize  many  of  their  departed  friends  and 
relatives,  who  have  died  in  tlie  triumphs  of  faith, 
in  that  interesting  morning,  arising  with  immortal 
youth  and  vigor,  and  joining  the  happy  millions  in 
ascribing  ivith  their  tongues,  glory,  dominion,  &c., 
to  God,  and  to  the  Lamb  —  to  God,  and  to  the 
Lamb. 

The  bodies  of  the  saints  shall  be  like  unto  the 
glorious  body  of  their  Master,  essentially  pure, 
active,  and  immortal  —  no  more  a  clog  to  the 
ardent  soul,  and  eternally  incapable  of  being  sub- 
jected to,  or  susceptible  of  pain,  disease,  or 
diminution  of  strength. 

The  feet  that  once  loved  to  tread  the  road  to 
the  house  of  God,  shall  now  tread  the  streets  of 
the  New  Jerusalem  ;  the  hands  that  were  once 
lifted  to  Heaven,  without  wrath,  and  doubting,  and 
opened  to  reheve  Christ  and  his  members,  shall 
now  be  engaged  in  tuning  a  lyre,  to  strike  a  higher, 


142  THE      RESURRECTION. 

and  still  a  higher  note  throughout  eternity.  The 
tongue  that  loved  to  pray,  talk  about  Jesus,  and 
lisp  the  praises  of  Emanuel,  shall  now  be  unin- 
terruptedly  employed  in  the  song  of  the  hundred 
and  forty-four  thousand,  with  that  other  innumer- 
able company,  to  all  eternity. 


LECTURE    XV. 


ON   THE    GENERAL   JUDGMENT. 

TuE  necessity  and  propriety  of  a  General 
Judgment,  will  appear,  from  a  variety  of  reasons ; 
the  principal  of  which  is,  the  justice  of  God,  or, 
"that  the  Judge  of  all  the  earth  will  do  rightr 
It  will  be  admitted,  that  the  most  aggravated  crimes 
against  heaven  and  earth,  against  God  and  man, 
have  often  passed  unpunished  in  this  world. 
Rapine,  murder,  oppression,  &c.,  have  a  thousand 
times  been  committed  with  impunity,  in  various 
parts  of  the  habitable  globe.  Even  in  the  most 
civiUzed  parts,  where  laws,  regulations,  &c.,  have 
been  brought  to  the  greatest  perfection,  the  inno- 
cent often  suffer  while  the  guilty  go  free.  Owing 
to  the  imbecility  or  corruption  of  some  judges, 
the  ignorance  or  partiality  of  many  jurors,  the 
misguided  zeal  or  avarice  of  some  lawyers  — 
justice,  common  and  obvious  justice,  has  often 
been  flagrantly  violated,  and  prostrated,  as  it  were, 


144  THE     GENERAL     JUDGMENT. 

in  the  streets.  Law  makers,  as  well  as  executors  of 
the  law,  are  often  actuated  by  mercenary  motives, 
or  seltish  designs,  to  pass  laws,  not  to  relieve  the 
innocent  and  oppressed,  but  to  benefit  themselves 
and  friends,  in  violation  of  their  sacred  trust,  and  their 
most  solemn  oaths,  taken  to  support  the  constitution 
of  their  country,  and  promote  the  public  weal.  Offi- 
cers of  various  descriptions,  forfeiting  their  title  to 
honesty,  have  purloined  the  public,  or  the  people's 
money,  committed  the  most  palpable  perjury,  and 
yet  they  have  escaped  punishment.  The  polluted 
debauchee,  who  has,  by  violence,  or  deception  and 
art,  violated  female  chastity,  involved  his  unfortu- 
nate victim  and  others,  in  misery  and  disgrace,  and 
often  brought  her  to  a  premature  grave,  has  gone 
unpunished.  Tlie  tyrannic  master,  who  riots  in 
luxury,  while  his  half  starved,  half  clothed,  and 
oppressed  domestics  are  dragging  out  a  miserable 
life,  with  their  furrowed  backs  calling  to  heaven 
for  vengeance,  exults  in  his  power,  and  that  there 
are  none  to  call  him  to  an  account.  The  haughty 
monarch,  wiio  claims,  by  hereditary  title,  the  power 
over  millions  of  his  fellow  beings,  to  tax,  to  oppress, 
and  half  starve  them,  to  keep  him  and  his,  in 
wantonness  and  every  odious  crime,  blesses  himself 
that  there  are  none  to  call  him  to  an  account. 
The  calumniator,  who  will  stain  and  murder  his 
neighbor's  character,  yet  in  such  a  way  that  the 
laws  cannot  punish  him.  The  civil  magistrate,  or 
officer    of    any    description,    who    originally    was 


THE      QENERAL     JUDGMENT.  145 

ordained  of  God,  to  be  a  "  terror  to  evil  doers, 
and  a  praise  to  them  that  do  well,''  often  pervert 
their  authority,  and  both  by  precept  and  example, 
invert  the  order  that  God  has  appointed,  and  yet 
they  go  unpunished.  In  short,  many  rulers  and 
ruled,  in  nations,  kingdoms,  empires,  states, 
counties,  and  families,  pervert  justice,  cause  much 
evil,  and  yet  go  unpunished.  All  these,  and  a 
thousand  similar  things  declare,  if  there  is  a  God, 
and  that  God  is  just,  there  must  and  w^ill  be  a 
general  judgment. 

The  nature  of  God's  moral  government  requires 
a  general  judgment.  Unpunished  crime,  or  unre- 
warded virtue,  generally  cause  distress  in  any 
society.  The  general  good  of  the  intelligent 
universe,  would  seem  to  require  that  the  vicious 
should  be  excluded  and  punished,  and  the  virtuous 
collected  together,  to  dwell  in  harmony  for  ever. 
But  the  Scriptures  are  abundant  and  explicit  on 
the  subject  of  the  judgment  See  Matt.  xxv. ; 
Rom.  xiv.  10,  11;  Acts  xvii.  31;  2  Cor.  v.  10; 
1  Thes.  vii.  16,  17;  2  Thes.  i,  7,  10;  and 
Jude  xiv.  15. 

The  immediate  Judge  will  be  the  Lord  Jesus 
Christ,  who  will  appear  in  his  human  nature,  but 
not  as  he  appeared  the  first  time  he  visited  our 
globe.  He  will  come  a  second  time,  but  it  will  be 
without  sin  (imputed  as  at  first,)  unto  salvation, 
"  to  take  vengeance  on  all  them  that  know  not 
God,  and  obey  not  his  Gospel,"  &c. 


146  THE     GENERAL     JUDGMENT. 

The  awful  magnificence  of  this  joyful,  dreadful 
day,  is  described  in  various  parts  of  the  sacred 
Scriptures.  In  1  Thes.  iv.  16,  it  is  said,  "  The  Lord 
himself  shall  descend  from  heaven  with  a  shout, 
with  the  voice  of  the  Archangel,  and  with  the 
trump  of  God."  Rev.  i.  7,  *'  Behold  he  cometh 
with  clouds ;  and  every  eye  shall  see  him ;  and 
they  also  which  pierced  him  ;  and  all  the  kin- 
dreds of  the  earth  shall  wail  because  of  him. 
Even  so :  Amen."  Rev.  xx.  2,  "  And  I  saw 
a  great  white  throne,  and  him  that  sat  on  it,  from 
whose  face  the  earth  and  the  heaven  fled  away ! 
and  there  was  found  no  place  for  them."  But 
whom  did  John  see  on  the  throne  1  He  tells  us, 
in  Rev.  i.  14 — 16,  "His  head  and  his  hairs  were 
white  hke  wool,  as  white  as  snow ;  and  his  eyes 
were  as  a  flame  of  fire ;  and  his  feet  like  unto 
fine  brass,  as  if  they  burned  in  a  furnace ;  and  his 
voice  as  the  sound  of  many  waters ;  and  out  of 
his  mouth  went  a  sharp  two-edged  sword ;  and  his 
countenance  was  as  the  sun  shining  in  his  strength," 
The  phenomena  attending  this  tremendous  day, 
will  be  awfully  subhme.  Peter  says,  "  The 
heavens,  being  on  fire,  will  be  dissolved,  and  the 
elements  shall  melt  with  fervent  heat !"  The 
elements  1  what !  the  air,  water,  earth,  and  Jire 
itself  melt  ?  Yes,  God  has  said  it.  The  heavens 
shall  pass  away  with  a  great  noise,  the  sun  shall 
be  darkened,  and  the  moon  turned  into  blood ;  the 
rocks   and   mountains   shall   flee   away  from   the 


THE      GENERAL     JUDGMENT.  147 

presence  of  the  Judge.  But  what  will  follow? 
Why,  the  graves,  the  sea,  and  death  and  hell,  shall 
all  give  up  their  dead,  at  the  mandate  of  the 
omnipotent  Judge.  The  staminal  parts  of  every 
human  body  shall  come  forth  and  be  united  to  the 
same  soul,  that  once  directed,  actuated  and  gov- 
erned it.  The  saints  shall  be  honored  with  the 
Jirst  resurrection,  but  it  shall  all  take  place,  both 
saints  and  sinners,  in  one  day,  or  within  that  limit 
of  time;  for  it  is  said,  in  Acts  xvii.  3],  "God  has 
appointed  a  day  in  which  he  will  judge  the  world," 
&c.  Countless  millions  of  happy  souls  will  fly 
from  the  paradise  of  God,  to  reanimate  that  dust 
^ which  slept  under  the  w^atch  care  of  the  Judge. 
The  entire  man,  soul  and  body,  in  which  he 
obeyed  and  suffered,  will  appear  before  the  judg 
ment  seat  of  Christ.  They  will  take  a  position  on 
the  right  hand  of  the  Judge  —  the  wicked,  with 
devils,  must  come  forth  and  take  a  position  on  the 
left  hand  of  the  Judge  ;  then  the  books  are  opened, 
and  another  book — the  books  —  some  reckon  five 
books  that  will  be  opened  in  the  judgment.  The 
book  of  God's  providence  —  of  remembrance  —  of 
conscience  —  of  the  scriptures  —  and  the  book  of 
life.  Whether  this  enumeration  be  just  or  not,  we 
know  that  those  who  have  lived  under  the  Gospel, 
shall  be  judged  by  the  Gospel ;  and  those  who 
have  not  the  law,  that  is,  the  written  law,  shall  be 
judged  according  to  that  law  which  they  are  to 
themselves ;  that  is,  according  to  their  conformity, 


148     THE   GENERAL  JUDGMENT. 

or  nonconformity  to  the  impress  of  moral  right, 
which  God,  by  his  spirit,  made  on  their  hearts, 
tlieir  consciences  being  witnesses  in  the  case. 
These  two  general  rales,  or  books,  with  the  aid  of 
conscience  as  testimony,  in  either,  or  both  cases, 
will  include  all  mankind. 

It  is  not  precisely  determined,  or  said,  inhere  the 
scene  will  take  place.  Some  have  imagined  in  the 
air ;  but,  wherever  it  be,  those  to  be  judged  will  be 
so  disposed,  or  take  such  a  position,  as  will  place 
them  in  full  view  of  the  Judge,  where  they  can  all 
see  and  hear  every  sentence.  O !  now  what 
scenes  will  open !  The  Judge  will  turn  to  those 
on  his  right  hand,  and  begin  to  enumerate  '*  their 
work  and  labor  of  love."  Now,  perhaps,  the  most 
unnoticed  and  long  since  forgotten  tear  and  throe 
of  heart,  for  God's  honor,  and  the  good  of  souls  — 
the  most  trivial  act  of  benevolence,  flowing  from 
evangelical  motives,  even  to  the  giving  a  cup  of 
cold  water  in  the  name,  or  because  he  was  a 
disciple,  will  be  noticed  or  acknowledged  by  the 
Judge.  The  faithful  labors  of  every  called  and 
sent  minister  of  the  Cross,  with  every  true  disciple 
of  the  meek  and  lowly  Jesus,  will  be  openly 
acknowledged  in  the  face  of  the  intelligent 
universe.  While  the  blessed  Jestis  will  say,  with 
heaven  in  his  countenance,  "Come  ye  blessed 
of  my  Father,"  &c.,  "when  I  was  htmgry,  ye 
gave  me  meat;  thirsty,  ye  gave  me  drink;  sick, 
and  in  prison,  ye  visited  me,"  &c.    I  have  often  been 


THE     GENERAL     JUDGMENT.  149 

Struck  with  the  unanimous  answer  of  the  blessed, 
and  joyful,  and  redeemed  saints ;  "  Lord,  when 
saw  we  thee,  thus  and  thus,  and  ministered  unto 
thee  ]" 

The  same  spirit,  or  disposition,  (humiUiy) 
that  characterized,  and  characterizes  every  child 
of  God,  according  to  this,  will  accompany  them  to 
the  bar  of  God.  They  are  quick-sighted,  and 
eagle-eyed  to  their  infirmities,  their  imperfections* 
&c.,  but  slow  and  dull  to  remember  their  good 
deeds,  or  labors  of  love.  Lord,  when  saw  we 
thee,  thus,  and  thus?  O  how  different  a  spirit 
from  that  of  the  blinded  pharisee.  But  Jesus,  who 
had  bottled  all  their  tears,  and  who  was  touched 
with  all  their  infirmities,  opens  the  book  of  his 
everlasting  remembrance,  and  shows  every  good 
deed  —  he  has  not  forgotten  them  —  he  has  noticed 
tlie  motive  from  whence  they  sprang  —  he  has  not 
forgotten  the  smallest  thing  done,  or  desired  to  be 
done,  where  opportunity  would  not  permit  to  act, 
to  promote  his  honor  and  kingdom  in  the  world  — 
hence  he  will  say,  "  Inasmuch  as  ye  have  done  it 
unto  these,  (pointing  to  them,)  ye  have  done  it 
unto  me." 

O  Christian,  do  you  mark  how  Christ  identifies 
himself  with  his  people?  Then  "do  good  to  all, 
but  especially  to  the  household  of  faith ;"  do  not 
bite  and  devour  one  another,  but  do  good  to  one 
another.  O  now,  methinks,  that  those  who  have 
received   favors,    and   benefits,   from   their   fellow 


150     THE   GENERAL  JUDGMENT. 

saints,  will  look  on  them  with  delight,  pointing 
them  to  the  Judge  ;  especially,  will  those  who  have 
been  saved  from  hell,  through  the  instrumentality 
of  another,  point  to,  and  acknowledge  that  instru- 
menvality,  that  the  Judge  may  be  justified  in 
adding  the  star  in  his  crown.  If  he  be  a  preacher 
of  the  Gospel,  all  his  spiritual  children  will  openly 
acknowledge  him,  and  the  Judge  will  approve, 
and  award  his  crown  accordingly.  O  ye  ministers 
of  Jesus,  would  you  have  many  stars  as  planters 
and  waterers,  or  both?  But  methinks  every,  yes, 
the  most  remote  Christian  may  have  more  or  less 
stars  in  his  crown  of  rejoicing. 

The  Judge  will  acquit,  justify,  and  pronounce 
blessed,  every  one  that  is  blood-washed,  and  in 
such  a  way  that  his  sentence  will  be  acknowledged 
just  by  all  the  intelligent  universe.  But  the 
judged  and  approved  saints  do  not  immediately 
wing  their  way  to  glory ;  they  wait  till  the  scene 
is  over,  till  the  final  sentence  is  passed  —  and  join 
in  the  judgment,  being  now  prepared  to  do  so,  of 
both  men  and  devils,  as  witnesses  and  approvers 
of  the  just  sentence  that  will  be  pronounced  :  for 
"Know  ye  not,"  says  Paul,  "that  ye  shall  judge 
angels,"  that  is,  fallen  angels;  again,  *' The  saints 
shall  judge  the  world,"  &c.  The  Judge  will  now 
turn  to  those  on  the  left  hand,  with  awful  terror  \\\ 
his  looks,  and  say,  "Depart,  ye  cursed,  into 
everlasting  fire,  prepared  for  the  Devil,  and  his 
angels,"  &c. 


THE      GENERAL     JUDGMENT.  151 

But  ere  this  awful  sentence  is  pronounced,  the 
scenes  of  guilt,  of  dissipation,  folly,  blasphemy, 
drunkenness,  lying,  perjury,  revelling,  luxury,  pride, 
defrauding,  oppression,  debauchery,  gambling,  obsti- 
nacy, disobedience  to  parents,  or  other  lawful 
rulers,  persecution,  Spirit-grieving,  conviction-sti- 
fling, conscience-bribing,  light-rejecting,  and  un- 
belief, will  be  fully  opened  and  made  manifest  to 
all.  The  indulged,  polluted  thoughts,  wicked 
desires,  and  enmity  of  heart  against  God,  his 
Christ,  his  Gospel,  his  people,  with  the  shutting 
the  bowels  of  compassion  against  the  distressed ; 
the  indignity  and  calumny  offered,  and  poured  on 
God's  ministers  and  people,  with  every  other 
abomination,  will  be  exhibited  in  such  manner  as 
to  justify  the  eternally  just  Judge,  in  the  view  of 
all  worlds. 

O  my  God,  who  will  be  found  in  this  multitude, 
waiting  with  despairing  looks,  to  hear  their  final 
sentence.  Will  not  many,  who  were  called 
virgins  —  many  who  wear  the  sacred  garb  of 
Christianity,  but  were  full  of  hypocrisy,  &c  ?  — 
many  who  have  made  solemn  professions  of  thy 
holy  religion  —  many,  who  even,  (said  they)  "  pro- 
phesied in  thy  name,  and  in  thy  name  cast  out 
devils'?"  Ah!  me!  what  do  I  see?  The  blind 
guide,  with  his  blind  flock  around  him.  cursing 
him  xopenly   for    never    clearly  telling   them   they 

"  MUST     BE      BOr^N      AGAIN," they   MUST     be     HOLY. 

But  O!  what  do  1  see?  the  wretch  that  not  only 


152  THE      GENERAL      JUDGMENT. 

preached,  but  printed  damnable  heresy,  even 
denying  the  (true)  Lord  that  bought  him,  and 
thereby  spread  his  poison  far  and  wide,  with  the 
blood  of  thousands  of  souls  stained  upon  him. 
But,  O  my  soul,  what  dost  thou  see  ?  parent  and 
child,  husband  and  wife,  preacher  and  people, 
neighbors,  relatives,  acquaintances,  &c.,  criminating 
and  recriminating;  each  other  !  The  saints  bear 
testimony  to  the  obstinacy,  and  wickedness  of 
those  whom  they  have  warned,  taught,  or  prayed  for. 
Devils  are  brought  to  the  tribunal,  they  are  accused 
of  their  original  rebellion  —  of  their  tempting  our 
first  parents  —  of  their  tempting  and  harrassing  the 
people  of  God,  &c.,  which  the  saints  will  testify ; 
having  been  the  painful  subjects  of  such  temp- 
tation. Then  the  eternal  Judge  will  pronounce 
the  just  sentence  against  devils  as  well  as  wicked 
men ;  "  Depart,"  &c.,  which  will  be  irrevocable 
while  eternity  endures ! 


LECTURE  XVL 


ON  HELL,  OR  ETERNAL  PUNISHMENT. 

That  there  will  be  a  place,  or  state,  of  future 
punishment,  is  clearly  evinced  by  the  sacred 
writings,  as  well  as  the  reason  and  nature  of  things. 
The  same  reasons  advanced  in  the  preceding 
lecture,  to  prove  the  reasonableness  of  a  general 
judgment,  are  appUcable  to  prove  future  punish- 
ment. 

What  that  punishment  will  be,  is  represented  by 
the  worm  (conscience)  that  dieth  not,  and  the  fire 
(God's  wrath)  that  is  not  quenched.  These  are 
the  two  principal  constituents  of  hell.  And  when 
we  dwell  on  the  idea,  it  is  enough  to  excite  the 
most  lively  apprehensions  for  ourselves  and  our 
fellow  beings.  Wllat!  a  guilty,  awakened,  accu- 
sing conscience,  to  be  eternally  gnawing,  as  the 
devouring  worm?  and  the  wrath,  or  positive 
punishment  of  a  just  and  sin-hating  God,  to  be 
burning  in  the  soul  and  body  for  ever,  and  ever ! 


154  ON      H  E  L  L  ,    O  R 

Yes,  God  has  said  it,  and  the  good  of  the  inteHigent 
universe  demands  it.  The  nature  of  the  torments 
of  the  damned,  is  strongly  represented  by  the  case 
of  Dives,  who  died,  and  hfted  up  his  eyes  in  hell ; 
and  especially,  his  piteous  cries  to  Abraham,  when 
he  supplicated  for  Lazarus  to  touch  his  tongue 
with  a  DROP  of  cold  water,  adding,  that  ''  I  am 
tormented  in  these  flames."  Now,  whether  the  case 
be  a  real  one  or  figurative,  it  matters  not ;  torment, 
the  most  inconceivable  torment,  was  the  situation. 
We  know  that  God,  as  a  spirit,  can  act  on  spirit  as 
well  as  matter,  and  even  before  the  resurrection. 
He,  Jehovah,  can  make  the  impenitent  sinner,  as 
completely  miserable,  as  it  is  possible  for  him  to 
bear ;  consequently,  the  idea  of  a  material  hell,  or 
fii-e  and  brimstone,  &c.,  is  not  so  essential  in  the 
main  point;  ^'K  wounded  spirit  who  can  bear?" 
But  I  see  no  good  reason  to  concede  to  the  infidel, 
the  Scriptural  account  of  material  fire  of  some 
description  being  employed  in  the  punishment,  in 
part,  of  the  wicked  ;  for,  it  is  certain  that,  in  some 
proper  sense,  they  will  have  material  bodies  after 
the  resurrection ;  but,  though  material,  they  will  be 
so  constituted,  or  immortalized,  that  they  will  not 
be  subject  to  consumption,  or  dissolution,  by  the 
refined  material  element  that  will  prey  on  them. 
Hence,  we  may  conceive,  in  consistency  with 
philosophy,  that  the  wisdom,  and  the  power  of 
HIM  who  created  matter,  may  give  it  all  the  shapes, 
qualities,   and    duration,  in   those    forms,  that  will 


ETERNAL     PUNISHMENT.  155 

answer  the  purposes  of  his  government,  and  the 
infliction  of  that  punishment,  which  justice  and 
the  general  good  require. 

Whe?'e  this  place  of  torment  is  to  he,  has  given 
rise  to  much  speculation,  or  guessing,  T  would  call 
it ;  for  God  has  no  where,  that  I  recollect,  in  his 
word,  given  us  data  on  which  to  found  a  correct 
opinion.  Suffice  it  to  say,  that  wherever  it  be,  it 
will  be  found,  by  experience,  to  answer  all  the 
dreadful  descriptions  given  of  it,  in  God's  infallible 
word.  That  there  will  be  a  place  of  future 
punishment,  Pagans,  Mohammedans,  Jews,  and 
Christians,  have  all  agreed.  That  the  Scriptures 
of  divine  truth,  are  clear  on  the  subject,  cannot  be 
denied. 

But  some  have  ventured  to  question,  and  others 
have  denied,  that  these  torments  of  the  damned 
will  be  eternal,  alleging  that  the  word  everlasting  is 
an  equivocal  term,  and  is  often  applicable  to  a 
limited  duration ;  therefore,  the  wicked  will  not 
suffer  eternally.  While  we  would  admit  the 
premises,  we  positively  deny  the  conclusion.  We 
can  only  determine  the  proper  meaning  of  the 
word  by  the  context ;  but  the  context,  sometimes, 
binds  us  positively,  to  annex  eternal  duration  to 
the  term ;  for  the  same  word  is  used  to  express 
the  eternity  of  the  happiness  of  the  saints,  as  well 
as  the  eternity  of  the  misery  of  the  damned. 
There  are  many  passages  of  Scripture  that  confirm 
this  idea.     "  Where  the  worm  dieth  not,  and  the 


156  ON     HELL,     OR 

fire  is  NOT  quenched."  The  Sodomites  suffer  the 
vengeance  of  eternal  fire.  *'As  the  tree  falls,  so  it 
will  lie,"  &c.  But  the  very  nature  of  the  crime, 
and  the  situation  the  damned  must  necessarily  be 
in,  seem  to  settle  this  question ;  as  well  as  the 
fact,  that  the  Mediator  will  lay  down  his  medi- 
atorial office,  after,  or  at  the  general  judgment. 

Every  sin  is  a  violation  of  the  divine  law. 
Every  wicked  thought,  every  unholy  disposition,  is 
a  violation  of  the  divine  law.  Every  im'patience 
in  a  situation  that  justice  has  placed  us  in,  is  a  sin. 
None  will  deny,  I  imagine,  but  that  the  tormented 
in  hell,  are  impatient,  are  full  of  despairing  and 
wicked  thoughts,  and  unholy  dispositions.  Indeed, 
had  they  not  been  unholy,  they  had  not  been  sen- 
tenced to  hell.  Now  these  very  tempers  will 
continue  their  transgressions  of  the  divine  law, 
whose  demands  will  be  increasing  instead  of  di- 
minishing, to  all  eternity !  Hence,  the  fitness  of 
the  comparison  of  hell  to  a  bottomless  pit.  For, 
as  the  uuhappy  wretch  continues  in  torment,  so 
will  his  crimes  multiply,  and  the  demands  of  the 
immutable  law  of  God  increase  ;  as  these  increase 
the  weight  of  guilt  will  magnify  ;  and  in  proportion 
10  its  ponderous  load,  so  must  the  subject  sink 
lower,  and  lower,  deeper,  and  deeper,  in  the 
bottomless  pit.  Yes,  and  continue  to  sink  with 
increasing  velocity,  while  the  law  and  the  justice 
of  God,  continue  unchangeable.  O  Lord  God, 
must  man  die  eternally,  and  yet  never  die !     Yes, 


E  T  E  R  iN  A  L      PUNISHMENT.  157 

O  righteous  Lord.  O !  then,  let  all,  by  speedy 
repentance  toward  God,  and  faith  in  the  Lord 
Jesus  Christ,  escape  that  awful  place,  not  originally 
prepared  for  man,  but  for  the  Devil  and  his  angels. 
Amen :  even  so,  Lord,  grant  it 


LECTURE    XVII. 


ON  HEAVEN,  OR  ETERNAL  HAPPINESS. 

That  there  is  a  place  of  future  happiness, 
none;  1  imagine,  would  feel  disposed  to  deny,  if  it 
were  not  for  its  opposite,  a  place  of  future  punish- 
ment. Reason,  however,  as  well  as  Scripture, 
confirm  us  in  the  opinion,  that  God  has  prepared 
a  place  where  rewards  shall  be  more  equally 
distributed  than  in  this  world.  Were  it  not  so,  it 
would  be  difficult  to  account  for  the  providence  of 
God,  as  it  regards  the  present  situation  of  mankind. 
That  ardent  desire  which  possesses  the  souls  of 
all,  to  be  happy,  together  with  the  impossibility  of 
attaining  it  perfectly  in  this  life,  is  a  strong  indi- 
cation that  there  is  a  heaven.  But  the  law  and 
testimony  are  abundant  and  explicit  on  this  subject. 
I  need  not  quote  particular  passages  for  those  who 
read  their  Bibles.  It  is  not,  I  presume,  essential  to 
future  happiness,  that  heaven  should  be  local,  or  a 
particular   place ;    because,  wherever    the    sweet. 


ON     HEAVEN.  159 

reconciled  presence  of  God  is  felt,  and  known, 
there  is,  heaven.  Yet  God  has  seen  meet  to  de- 
termine, that  it  shall  be  a  place,  as  w^ell  as  a  state. 
In  John  xiv.  2,  3,  Jesus  says,  "  In  my  Father's 
house  are  many  mansions ;  if  it  v^^ere  not  so,  I 
would  have  told  you.  I  go  to  prepare  a  place  for 
you.  And  if  I  go  and  prepare  a  place  for  you,  I 
will  come  again  and  receive  you  unto  myself;  that 
where  I  am,  there  ye  may  be  also." 

That  heaven  is  a  place,  is  determined  by 
the  circumstance  of  several  real  bodies  having 
gone  there  already;  those  of  Enoch,  Elijah, 
and  the  body  of  our  Saviour,  are  all  in  heaven. 
After  the  resurrection,  also,  the  bodies  of  the 
saints  must  be  some  where.  But  in  what  par 
ticular  part  of  infinite  space,  we  cannot  deter- 
mine; because  God  has  not  expressly  revealed 
it  Peter  tells  us,  indeed,  that  we  look  for  a 
new  heaven  and  a  new  earth,  wherein  dwelleth 
righteousness ;  perhaps  this  may  be  an  intimation, 
that  after  the  material  heavens,  with  this  earth 
will  have  been  purged,  or  refined,  in  the  general 
conflagration,  that  they  will  be  ihe  immediate 
residence  of  the  redeemed  of  the  Lord.  But 
wherever  it  be,  it  will  be  a  state  of  perfect  blessed- 
ness. There,  "  our  worst  enemy,  (sin,)  shall 
vex  our  eyes  and  ears  no  more."  There,  the  soul 
will  be  perfectly  holy,  and  the  body  pure  and 
immortal.  There,  the  wicked  shall  cease  from 
troubling,    and    the   weary   shall    be   eternally  al 


160  ON      11  E  A  V  E  N  ,     O  R 

rest.  There,  the  redeemed  shall  be  for  ever 
free  from  toil  and  pain,  from  disease  and  death, 
from  temptation  and  sorrow,  from  sighing  and 
weeping,  from  crosses  and  losses,  from  shame  and 
disappointment.  There  he  shall  never  feel  a  hard, 
ungrateful,  cold,  wandering,  unbelieving  heart. 
There,  he  will  cease,  eternally,  to  weep  over  an 
impenitent  child,  friend,  or  neighbor.  In  short, 
there  he  shall  *'see  his  Jesus  as  he  is,  and  be  like 
him !"  There,  he  will  enjoy  the  smiles  and  ap- 
probation of  the  blessed  Trinity  for  ever.  There, 
he  will  enjoy  the  immediate  vision  and  fruition  of 
God,  and  the  Lamb  for  ever.  In  this  world  his 
heart  leaped  at  the  sound  of  Jesus'  name ;  his  soul 
was  elated  when  he  saw  his  Saviour,  though  it 
were  "  darkly,  through  a  glass ;"  but  O,  then  he 
shall  see  him  face  to  face.  There,  he  will  join 
society,  where  there  are  no  false  brethren,  no 
sectarian  zeal,  no  "  biting  and  devouring  one 
another,"  but  where  there  is  sweet  and  uninter- 
rupted harmony  for  ever  more.  Then  the  strife 
shall  be,  not  who  shall  be  the  "•  greatest,"  but  who 
shall  bow  loivest  at  the  foot  of  the  throne,  and  sing 
the  highest  note  of  praise  to  Emanuel.  There, 
parents  shall  recognize  their  children,  and  neighbors 
their  neighbors.  There,  the  once  indefatigable 
minister  of  the  cross,  shall  recognize  his  "  crown 
of  rejoicing,"  in  the  men  and  women  he  has  been, 
the  instrument  of  saving;  but  hoth  parties  shall 
join  in  giving  all  the  glory  to  God. 


'CTERNAL     HAPPINESS.  161 

In  heaven,  new  wonders  and  new  glories  will  be 
constantly  opening  on  the  expandino^  mind.  That 
soul  once  so  intent  for  useful  knowledge,  shall 
know  more  now,  perhaps,  in  one  hour,  than  it 
could  know  while  in  this  "  tabernacle,"  in  a  long 
life. 

The  soul  and  the  body  are  now  made  capa- 
ble of  hearing  infinitely  more  than  in  the  flesh ; 
yea,  "  an  exceeding  and  eternal  weight  of  glory." 
Moses,  while  in  the  flesh,  could  not  see  God  and 
live,  that  is,  his  clay  tenement  could  not  bear  the 
weight  of  that  view  of  the  divine  glory  that  he 
desired.  But,  in  heaven,  his  body  as  well  as 
soul,  with  all  the  redeemed,  will  be  capacious  to 
know,  and  strong  to  bear,  what  the  heart  of  man 
has  not  conceived. 

There  will  be  no  jarring  nor  discord  in  heaven. 
All  the  countless  milhons  of  every  nation,  kindred, 
tongue,  and  people,  will  join  in  the  sajne  song, 
and  speak  the  saine  language.  Their  voices  shall 
be  as  the  sounding  of  many  waters,  but  there  will 
not  be  one  to  cry  out  confusion !  confusion  !  The 
arches  of  the  New  Jerusalem  will  echo,  and  re- 
echo, with  "hallelujahs"  from  every  tongue. 
'•  God  and  the  Lamb,"  will  be  the  object  of  the 
song,  and  it  will  never  grow  old.  But,  while 
eternity  rolls  on,  the  song  will  be  increasing; 
an  infinite  God  will  be  eternally  pouring  new 
glories  on,  and  new  delights  into,  the  redeemed 
soul. 

14 


162  ON      HEAVEN. 

But  why  do  we  talk,  or  try  to  tell  about  the 
heavenly  world  I  Who  can  tell  one  of  ten 
thousand  glories,  or  one  of  ten  thousand  delights  1 
Vast,  immense,  unmeasurable,  and  eternal  felicity, 
awaits  all  who  will  get  to  heaven. 

"  Sweet  Heaven !  sweet  Heaven ! 
Lord,  shall  /  ever  get  to  Heaven." 


LECTURE    XVIII 


ON   EXPERIMENTAL   RELIGION. 

Some  preachers  will  converse  freely,  and 
repeatedly,  about  'practical  religion  ;  but  you  will 
seldom,  if  ever,  hear  them  say  one  word  about 
experimental  religion.  It  is  all  practical,  practical, 
as  if  a  man  might  be  a  very  good  Christian, 
without  any  experimental  knowledge  of  religion, 
at  all. 

There  are  others,  from  whom  you  hardly  ever 
hear  a  word  about  practical  religion.  It  is  all 
experience.  Now,  sometimes,  and  not  unfrequently 
too,  I  have  been  tempted  to  question  the  piety  of 
both.  Or,  that  the  former  had  no  experience,  and 
the  latter,  such  an  one  as  was  not  productive  of 
good  fruit. 

But  there  are  such  things  as  experimental  and 
practical  rehgion  taught  in  the  Bible.  E^jperi- 
mental  religion,  of  course,  comes  first. 

I  will  not  attempt  to  fix,  or  mention  the  precise 
exercises,  of  which  every  soul  is  the  subject,  that 


164  EXPERIMENTAL      RELIGION. 

experiences  religion.  There  is  "  a  diversity  of 
operations,  but  the  same  spirit."  But  it  is  clear 
to  me  that  every  one,  who  has  come  to  years  of 
maturity,  who  is  born  of  God,  is  the  subject  of 
certain  exercises  of  mind,  of  which  he  is  sen- 
sible. 

The  very  idea  of  experience  presupposes,  or 
implies  a  consciousness  of  what  passes  in  the  mind. 
For  example,  no  man  can  feel  much  pain  or  joy 
on  any  subject  without  being  conscious  of  it.  So 
in  hke  manner,  when  the  divine  Spirit  operates  on 
the  mind,  making  manifest  the  condition  of  the 
man,  he  will  feel  less  or  more  miserable,  according 
to  the  clearness  of  the  discovery  he  has  of  his  lost, 
ruined  condition. 

The  example  of  Paul,  of  the  jailor,  and  the 
three  thousand  on  the  day  of  Pentecost,  is 
unquestionably  proof  of  this.  Human  nature 
IS  the  same  in  every  age,  and  similar  causes 
will  produce  similar  effects  in  every  country ; 
therefore,  whenever  a  sinner  is  clearly  convinced 
of  his  exposure  to  death  and  hell  —  when  he  sees 
what  a  rebel  he  has  been  against  God  and  his 
government  —  when  he  feels  his  imminent  danger, 
he  will  not  only  hioiv  it,  but  will  cry  for  relief  A 
conviction  of  outward  or  external  shi,  is  matter  of 
feeling  and  much  pain  ;  but  a  conviction  of  inward 
sin,  or  sin  of  the  heart,  is  cause  of  still  greater 
pain  :  but  a  conviction  of  utter  inability  to  help 
ourselves,  or  jnstily  ourselves,  is  still  the  greatest 


EXPERIMENTAL      RELIGION.  165 

pain  of  all.  A  species  of  despair,  is  often  a 
consequence  of  such   conviction. 

How  can  such  things  pass  in  the  mind, 
without  the  subject  of  them  being  most  sensibly 
affected  by  them  ?  First,  his  "  sins  are  set  in  order 
before  him;"  second,  he  has  found  out  that  "the 
heart  of  man,  (yea  his  heart)  is  deceitful  above  all 
things,  and  desperately  wicked ;"  third,  he  finds,  by 
actual  experiment,  or  trial,  that  "without  Christ  he 
can  do  nothing." 

Now,  a  clear  conviction  of  all  these  things  is 
absolutely  necessary,  for  the  "  whole  need  not  the 
physician,  but  they  that  are  sick,"&c.,  and  I  would 
ask,  how  can  these  things  take  place  without  the 
man  being  sensible  of  them  ?  It  is  impossible,  in 
the  nature  of  things.  It  is  absurd  to  suppose  it. 
A  creature  in  this  situation,  is  disposed  to  use  every 
means  in  his  reach,  or  power;  false  shame 
abandons  him,  and  he  will  cry,  "  Lord,  save,  or  I 
perish,"  even  if  it  should  be  in  the  great  congre- 
gation. He  feels  the  justice  of  his  condem- 
nation, but  the  idea  of  sinking  to  eternal  hell,  is 
intolerable. 

Being  as  yet  unregenerated,  his  highest  motive, 
of  course,  is  self  preservation.  But  he  has  heard 
of  Jesus,  he  has  heard  he  saves  the  chief  of 
sinners ;  he  knows,  by  painful  experience,  that  every 
prop  on  which  he  has  been  depending,  has  failed 
him ;  he  resolves  to  venture  on  the  Lord,  or 
"  submit    to    his    righteousness,"    by    striving    to 


166  EXPERIMENTAL      RELIGION. 

*'  believe  in  his  name."  So  soon  as  God  witnesses 
such,  or  this  effort  of  the  heart,  he  is  propitious. 
"  He  who  first  commanded  hght  to  shine  out  of 
darkness,  shines  into  the  heart,  and  gives  the 
hght  of  the  knowledge  of  the  glory  of  God,  in  the 
face  of  Jesus  Christ."  The  eager  soul  grasps  the 
antidote,  or  lays  hold  by  faith  on  that  *'  one  Lord," 
the  only  proper  object  of  faith ;  and  now,  *^  justified 
by  (not  for)  faith,  we  have  'peace  with  God,  through 
our  Lord  Jesus  Christ."  The  heart  is  changed, 
or  regenerated.  '^  For  we  all,  with  open  face  behold- 
ing as  in  a  glass,  the  glory  of  the  Lord,  are 
changed  into  the  same  image  from  glory  to  glory, 
even  as  by  the  spirit  of  the  Lord."  The  heart  is 
well  pleased  with  the  plan,  and  most  cordially 
acquiesces  in  it.  Sweet  peace,  heavenly  solace, 
and  often  unutterable  joy  are  the  consequences. 
The  soul  discovers  now,  that  to  be  saved  by  the 
imputed  righteousness  of  Christ,  is  safe  to  man  and 
honoring  to  God.  That  holy  law,  which  just 
before  cried  for  the  sinner's  blood,  has  ceased  its 
demands,  or  found  for  its  precepts  and  penalty^ 
ample  satisfaction  in  the  life  and  death  of  the  Son 
of  God,  in  whom  the  sinner  believes.  Its  con- 
demnatory sentence,  of  course,  is  taken  out  of  the 
breast  of  the  pardoned  rebel.  The  heart  has  now 
new  relishes,  "  loves  a  new  master,  acts  from  new 
motives,  to  accomplish  new  designs  ;  chooses  new 
companions,  experiences  new  sorrows,  and  new 
joys."     This  is  what  every  son   and  daughter  of 


EXPERIMENTAL     RELIGION.  167 

fallen   Adam   must    experience,    in   substance,   or 
never  be  admitted  to  the  paradise  of  God. 

Is  it  not,  then,  passing  strange,  that  some  pro- 
fessed teachers  of  the  holy  religion  of  Jesus,  will 
say,  and  preach,  that  such  things  may  pass  in  the 
human  mind  in  an  insensible  way  1  Or,  that  the 
man  may  have  religion,  and  not  know  when,  where, 
or  how-  he  got  it?  What!  a  condemned,  guilty 
rebel  be  pardoned,  and  not  know  it  ?  experience 
** peace  wqth  God,"  and  not  know  it?  have  his 
dark  mind  illuminated  to  see  the  wonderful  plan  of 
salvation,  and  not  know  it?  be  the  subject  of  "joy 
unspeakable  and  full  of  glory,"  and  not  know  it  ? 
feel  his  heart  burn  with  love  to  God,  and  not 
know  it  ?  FEEL  the  witness  of  the  Spirit,  and  not 
know  it  ?  What  dangerous,  strange  absurdities  ! 
How  many  thousand  souls  have  been  ruined  by 
this  insensible  religion ;  and  that  by  teachers,  too, 
who  profess  to  take  the  Bible  for  their  guide ! 
Here  the  thought  naturally  occurs  again,  of  the 
pernicious  and  damning  consequences  of  a  man's 
undertaking  to  teach  others,  who  knows  not  the 
way  himself — undertaking  to  preach  preparation 
for  heaven,  when  he  himself  is  unprepared,  or  has 
no  true  experience  of  vital  religion ;  for  it  is  a  fact, 
which  all  will  allow,  that  it  is  hard  for  a  man  to 
condemn  himself  I  have  noticed,  with  pain  and 
anxiety,  some  who  would  preach  conviction  toler- 
ably clear,  (just  as  far,  perhaps,  as  they  had  gone,) 
and  then  slide  round  conversion,  or  closing  in  with 


168  EXPERIMENTAL      RELIGION. 

Christ,  with  a  marvellous  facility,  and  then  go  into 
what  they  call  practical  reHgion. 

Bat  those  preachers,  who  hate  so  much  the 
very  name  of  Wne  and  place  religion,  imagine 
they  have  found  one,  or,  at  most,  two  passages  of 
Scripture  to  favor  their  plan.  "Whereas  I  was 
blind,  now  I  see.''  How  does  he  know  he  sees? 
Did  he  not  know  when  he  began  to  see  1  If  he 
did  not,  how  would  he  know  at  any  time  that  he 
saw  1  But  there  is  another  —  *'  The  wind  bloweth 
where  it  listeth,  thou  hearest  the  sound  thereof,  but 
canst  not  tell  whence  it  cometh,  and  whither  it 
goeth  ;  so  is  every  one  that  is  born  of  the  Spirit." 
Now,  this  passage  either  proves  nothing  to  the 
point,  or  it  proves  too  much.  "  So  is  every  one" — 
then  whatever  description  of  the  operations  of  the 
Spirit  on  the  human  mind,  is  intended,  it  proves 
that  every  one  who  is  born  of  God,  is  included. 
We  have  only  then  to  prove,  that  some  have  been 
sensibly,  or  knowingly  converted,  to  make  that 
passage  prove  all  are  so.  Then  let  me  ask,  if 
Paul,  the  Jailor,  and  three  thousand  others  knew 
when  they  got  religion  1  If  they  did,  according  to 
the  passage  in  question  every  one  does. 

I  will  admit,  that,  owing  to  the  previously  wrong 
conceptions  that  men  generally  entertain  about 
the  nature  of  faith  and  conversion,  that  some  may 
not  know  at  the  time  of  their  justification,  that  it 
was  religion  they  had  experienced ;  in  some 
instances,  it   may  be   some   time  before    they   are 


EXPERIMENTAL     RELIGION.  169 

convinced  it  was  religion  ;  yet  even  in  such  cases, 
the  exercise  w^as  most  sensibly y^/if  —  the  heart  w^as 
sensibly  relieved  from  a  great  burden  —  the  soul 
sensibly  glowed  with  love  to  God  and  his  people, 
and  this  is  what  I  call  sensible  religion  —  religion 
in  the  weakest  of  the  flock 


15 


LECTURE    XIX. 


ON   PRACTICAL  RELIGION. 

Practical  godliness  is  a  sure  consequence  of 
experimental  religion.  If  the  tree  be  good,  the 
fruit  will  be  good  also.  There  is  no  cause  and 
effect  more  intimately  connected,  than  experience 
of  grace  and  a  holy  life.  But,  without  the  former, 
the  latter  is  impracticable.  A  man  may  appear  to 
be  a  practical  Christian  without  being  regen- 
erated, but  he  cannot  be  so  in  God's  account.  His 
legal,  or  unrenewed  heart,  may  produce  legal  fruit, 
but  not  that  kind  of  fruit,  which  will  abound  to 
his  account  in  the  day  of  the  Lord  Jesus.  He 
may,  apparently,  abound  in  every  good  word  and 
work  —  he  may  do  the  deeds  of  the  regenerated, 
and  yet  be  no  practical  Christian.  He  may  pray 
often  and  long  at  a  time,  he  may  be  baptized,  and 
go  to  the  Lord's  table;  he  may  keep  the  sabbath 
of  the  Lord,  may  give  alms,  and  even  his  "  body 
to  be  burned,"  and  yet  be  no  practical  Christian. 


PRACTICAL    RELIGION.  171 

H^w  many  men  are  there,  who,  in  their  general 
deportment,  appear  to  be  pious,  that  can  give  no 
*'  reason  for  the  hope  that  is  in  them  ?"  Love  is 
wanting.  Evangehcal  motives  are  wanting.  "  God 
sees  not  as  man  sees,  but  looketh  on  the  heart." 
This  man  works,  but  he  works y<?r  hfe;  that  man 
works,  but  he  works  from  hfe,  or  by  the  principles 
of  eternal  life  which  are  in  him.  He  pursues  and 
loves  holiness,  because  he  has  seen  and  felt  its  beauty 
and  excellency.  He  "  delights  in  the  law  of  God  after 
the  inner  man."  He  does  not  want  that  holy  rule 
of  life  to  be  less  rigid,  or  brought  down  to  his 
infirmities.  He  voluntarily  chooses  it  for  his  way 
mark,  and  is  constantly  desiring,  and  trying  to 
come  up  to  all  its  requisitions  ;  not  because  he 
expects  to  purchase  life  thereby,  but  because  he 
finds  his  highest  happiness  in  conformity,  or  in 
endeavoring  to  conform  to  its  precepts.  Thereby 
he  glorifies  his  heavenly  Father,  which  is  a  secret 
delight  to  his  soul,  and  thereby  his  graces  are 
strengthened  to  go  on  his  way.  He  is  not,  Anti- 
nomian  Uke,  ready  to  question  his  obligation  to 
obey  the  law.  He  knows,  he  feels,  that  Christ  is 
not  the  minister  of  sin,  but  a  saviour  from  sin. 
He  is  practical,  mentally  and  outwardly,  negatively 
and  positively.  He  is  engaged  in  the  strength  of 
divine  grace,  to  keep  his  passions,  propensities,  &c., 
under;  to  resist  temptations,  evil  thoughts,  i^nlawful 
desires,  &c.  He  feels  bound  to  guard  against 
outward  sin.     But  he  often  finds  this  less  difficult 


172  PRACTICAL      RELIGION. 

than  inward  sin.  He  may  be  said  to  be  negati\^ely 
holy,  because,  he  conscientiously  refrains  from  what 
God  has  forbidden.  He  may  be  said  to  be  practi- 
cally holy,  because  he  is  engaged  to  try  to  do  the 
will,  the  whole  will  of  God,  concerning  him.  His 
comprehensive  petition  is,  "  Lord  make  me  to  knoio 
and  do  thy  will."  He  prays  in  secret,  not  merely 
because  it  is  his  duty,  but  because  he  often  feels  it 
a  great  privilege.  He  is  constant,  and  conscientious 
in  the  discharge  of  this  duty.  He  prays  in  his 
family,  if  he  has  one,  not  merely  because  he  feels 
it  his  duty,  but  a  great  privilege.  Without  a 
providential  hinderance,  he  is  also  constant,  and 
consrientious,  in  this  practice.  He  goes  to  the 
house  of  God,  not  because  others  go,  but  because 
there  his  soul  often  "  feeds  upon  the  sincere  milk 
of  the  word,"  and  thereby,  he  grows  and  thrives. 
He  gives  his  aid,  in  a  pecuniary  way,  and  other- 
wise, to  spread  the  gospel ;  not  because  he  expects 
to  merit  heaven  by  it,  but  because  it  is  his  duty, 
and  because  he  loves  Jesus,  and  precious  immortal 
souls.  He  aids  the  poor,  because  they  are  God's 
creatures,  and  because  his  soul  is  akin  to  that 
Christ,  who  pities  them.  He  feeds  and  clothes 
the  indigent  Christian,  because  thereby,  he  feeds 
and  clothes  his  Saviour,  in  his  members ;  and  he 
does  them  good,  because  they  are  disciples.  He 
is  ardent  in  his  desires,  and  active  in  his  duties,  to 
promote,  in  his  sphere,  the  coming  of  God's 
kingdom.     He  feels  that  he  is  God's  steward  over 


PRACTICAL      RELrCION.  173 

the  things  committed  to  his  charge  in  this  world. 
He  is,  therefore,  conscientious  how  he  disposes  of 
them.  Not  in  luxury,  or  extravagance,  or  in 
*'  giving  to  the  rich ;"  but  in  disposing  of  his 
property  in  that  way  in  which  God  will  be  honored, 
himself,  his  household,  and  fellow  creatures,  be 
most  benefited.  The  practical  Christian  carries 
his  religion  with  him  in  all  his  business  with 
mankind.  He  speaks  the  truth  to  his  neighbor ; 
he  deals  justly  wuth  him,  he  will  be  conscientious 
to  perform  his  contracts  —  he  will  not  violate  his 
just  contracts,  because  unjust  laws,  afterward 
enacted,  will  permit  him  so  to  do.  He  carries  his 
religion  with  him  to  the  muster  field,  to  the  court 
house,  to  the  jury  room,  and  every  other  place 
where  he  has  business  to  transact  with  his  fellow 
men.  In  short,  it  is  the  business  of  his  whole  life, 
to  keep  a  conscience  void  of  offence  tow^ards  God 
and  man. 


LECTURE    XI, 


ON  THE  PERSEVERANCE  OF  THE  SAINTS. 

I  FEEL  some  delicacy  in  treating,  or  discussing 
this  subject,  for  several  reasons.  Our  Synod^  has 
said  enough  in  her  "  Confession  of  Faith,"  to 
satisfy  her  own  members ;  or,  if  they  be  not  satis 
fied,  I  have  but  little  hope,  by  v^hat  T  can  add,  of 
communicating  much  more  light  upon  the  subject. 
I  also  feel  a  delicacy  in  saying  more^  on  a  subject 
that  has  already  engrossed  the  attention  of  the 
Christian  public  quite  too  much.  I  moreover,  feel 
a  tenderness  and  respect  for  a  large,  respectable, 
and  pious  body  of  Christians,  who  differ  from  us 
in  opinion,  on  this  point.  Some  of  my  brethren 
may  not  be  pleased  with  this  concession ;  but,  be 
that  as  it  may,  I  speak  sentimentally ;  and  will 
further  add,  that  I  have  long  viewed  that  society, 
as  one  of  the    principal    barriers,  in    these  United 


■*  When  the  author  wrote,  our  General  Assembly  had  not  been  con- 
Btituted. 


PERSEVERANCE.  175 

States,  against  the  growing  domination  of  another 
society,  or  denomination,  whose  government,  spirit, 
and  practice,  ought  to  be  watched  with  a  jealous 
eye  by  all  liberal  Christian  denominations.  But 
no  liberal  people  will  blame  us  for .  supporting  our 
own  sentiments. 

In  treating  this  subject,  I  would  first  consider 
some  of  the  principal  texts  and  arguments  against 
final  perseverance. 

One  argument  often  introduced  on  that  side 
of  the  subject,  is  the  many  cautions,  &c.,  against 
falling,  It  is  said,  caution  implies  danger,  &c. 
True  :  but  our  very  natures  are  such,  that  we  need 
caution,  as  well  as  encouragement,  and  even  to 
have  our  fears  excited,  in  the  absence  of  better 
principles.  That  is,  when  the  Christian  is  not 
actuated,  or  "constrained  by  the  love  of  Christ," 
to  duly,  it  is  necessary  that  he  should  do  duty  from 
some  motive. 

But  what  motive  o{  fear  can  excite  a  Christian 
who  believes  in  final  perseverance?  I  answer, 
two.  First,  he  knows,  should  he  backsUde,  he  will 
lose  the  comforts  of  religion,  and  incur  God's  ^^\\ 
displeasure.  This  is  a  powerful  motive  to  keep  him  ^^  ^ 
on  his  way."  Again  :  if  he  does  backsHde,  and  lack 
the  present  evidences  of  religion,  he  does  not  know 
that  ever  he  had  it ;  consequently,  he  is  alarmed, 
examines  himself,  and  cries  to  God.  But,  in  all. 
those  cautions,  that  I  have  ever  noticed  in  the 
Scriptures,  I  do   not  recollect  one  that  is  followed 


176  PERSEVERANCE     OF 

with    a    threatening   of    damnation,    to    the    real 
Christian,  though  he  be  cautioned. 

The  argument  of  such  and  such  individuals 
having  obtained  religion  and  then  lost  it,  never  can 
have  much  weight  with  the  considerate ;  for,  if  any 
such  were  reclaimed,  it  is  proof  on  the  side  of 
perseverance,  if  not  reclaimed,  we  say,  they  never 
had  religion.  And  who  but  God,  who  searcheth 
the  heart,  can  contradict  us  ?  Arguments  drawn 
from  observation,  or  the  experience  of  fallible  man, 
can  never  settle  this  controversy.  One  will  tell 
you  that  he  knows,  by  his  own  experience,  that  the 
saint  may  fall-  Another,  of  equal  probity,  will  tell 
you  that  ^e  knows,  by  his  own  experience,  that 
they  never  will  fall.  Now,  in  strictness  of  language, 
neither  can  say  so  in  truth,  unless  each  would  wait 
his  final  destiny,  and  speak  from  heaven,  or  hell  \ 
David's  case  is  often  introduced  to  prove  final 
apostacy  !  But,  unless  it  can  be  proved  that,  David 
went  to  hell,  the  case  will  not  answer  the  purpose. 
David  sinned  most  abominably,  for  which  God 
punished  him  sorely.  Some,  however,  might  say, 
that,  perhaps  David  was  never  really  born  of  God 
before  that  event ;  but  others,  with  more  propriety, 
would  say,  that  though  David  was  sometimes  much 
enlightened,  yet  he  lived  in  a  dark  dispensation, 
when  even  polygamy  was  not  forbidden,  and  when 
the  kings  of  the  earth  considered  their  subjects  a 
species  of  property,  and  claimed  the  right  of 
putting  to  death   whom  they   pleased.      Perhaps 


THE    SAINTS.  177 

David,  in  his  backslidden  state,  reasoned  on  these 
principles,  to  justify  himself  in  kilHng  Uriah,  and 
marrying  his  widow.  At  any  rate,  none  beheve 
David  went  to  hell. 

The  33rd  chapter  of  Ezekiel  is  thought,  by 
some,  strongly  to  support  the  idea,  or  possibility, 
of  final  apostacy,  where  it  is  said,  "  When  the 
righteous  turneth  from  his  righteousness,  and  com- 
mitteth  iniquity,  he  shall  even  die  thereby."  "  Die 
thereby,"  but  not  go  to  hell.  In  all  this  chapter 
there  is  not  a  word  about  the  righteous  being 
finally  lost.  Here,  I  think,  I  might  fairly  rest  the 
argument,  and  demand  of  my  brethren,  who  support 
the  opposite  opinion,  to  hxmg  p'oof  that  these  men 
were  really  lost ;  for  it  must  be  remembered,  that 
many  of  God's  people  may  so  displease  him,  as  to 
subject  themselves  to  punishment,  and  natural 
death ;  God  was  displeased  with  many  of  the 
Israehtes,  and  their  "  carcases  fell  in  the  wilderness." 
None  will  allow,  I  imagine,  that  all  who  fell  in  the 
wilderness,  who  had  displeased  God,  went  to  hell. 
If  they  do,  let  them  recollect  that  Moses,  himself, 
was  not  permitted  to  live  and  enter  Canaan, 
because  he  had  "  spoken  unadvisedly  with  his  lips." 
What  man  will  venture  to  affirm,  that  this  was  not 
all  the  penalty  those  were  ever  subjected  to  in 
Ezekiel?  But  it  is  by  no  means  clear  to  me,  that 
those  righteous  men  were  more  than  merely 
righteous  in  the  sight  of  the  judicial  law ;  conse- 
quently, when  they  should  turn  from  that  law,  they 


178  PERSEVERANCE      OF 

should  receive  its  penalty.  I  am  the  more 
confirmed  in  this  opinion,  by  the  declaration  con- 
cerning the  opposite  character,  w^here  it  speaks  of 
his  '^  restoring  the  pledge,"  &c.,  he  shall  live,  that 
is,  not  die  by  the  penalty  of  the  law. 

The  15th  chapter  of  John  is  supposed,  by 
some,  to  prove  clearly,  the  possibility  of  final 
apostacy,  under  the  figure  of  the  vine  and  the 
branches.  I  have  perused  the  passage  with 
attention,  and  cannot  see  the  pointed  proof  spoken 
of.  Christ,  by  the  figure  of  a  vine  and  branches, 
gave  a  history  of  facts,  which  accord  with  the 
experience  of  every  true  Christian,  (to  wit,)  except 
we  abide  in  him,  we  cannot  be  fruitful ;  and  that 
without  him  we  can  do  nothing.  He  says,  those 
men  who  do  not  ''  abide  in  him,  are  cast  forth  as 
a  branch,  and  are  withered,  and  men  gather  them, 
and  they  are  cast  into  the  fire,  and  are  burned." 
Surely  it  is  not  men  that  cast  men  into  hell !  If 
it  be  a  true  Christian  that  is  meant,  the  meaning 
appears  to  me  to  be  simply  this : — If  he  do  not 
attend  closely  to  his  duty,  he  will  not  receive  that 
aid  from  Christ,  which  will  make  him  fruitful; 
consequently,  he  will  begin  to  wither,  or  decline  in 
his  graces,  until  7nen,  yes,  and  the  devil,  and  the 
world,  will  get  the  advantage  over  him,  harrass 
him,  throw  him  into  the  fire  of  temptation, 
affliction,  &c.,  until  he  return  to  his  God. 

But  son>e  have  supposed,  with  much  probability, 
that,  in  a  certain  sense,  all  men  were  in  Christ,  that 


THE     SAINTS.  179 

is,  by  virtue  of  his  atonement,  all  were  made 
"  prisoners  of  hope,"  all  were  operated  on,  and  stand 
in  a  certain  relation  to  him,  which  authorizes 
him  to  look  for,  and  expect  fruit,  as  he  did  of 
the  fruitless  fig  tree ;  and  on  their  repentance  and 
faith,  "  God  would  purge  them,  that  they  might 
bring  forth  7nore  fruit."  But  if  they  finally  rejected 
offered  mercy,  they  lose  their  day  of  grace ;  and 
then,  indeed,  "  they  are  nigh  unto  cursing,  whose 
end  is  to  be  burned." 

But,  as  I  have  suggested  before,  the  main  idea 
designed  to  be  taught,  is  the  impossibility  of  any 
bearing  fruit,  without  union  with  Christ.  But 
still  there  is  not  a  word  of  the  truly  regenerate 
falling  into  hell.  I  would  remark  here,  in  the 
language  of  Mr.  Parish,  "Figurative  expressions 
often  agree  with  the  object  to  be  illustrated,  only 
in  one  point.  Christ  is  represented  as  a  'lion,' 
as  coming  hke  a  *  thief  Is  he  therefore  cruel,  or 
does  he  take  what  is  not  his  own  f 

But  in  the  6th  chapter  of  Hebrews,  it  is  thought 
by  some,  it  is  conclusively  taught,  that  the  regen- 
erate may  finally  fall.  "  For  it  is  impossible  for 
those  who  once  were  enlightened,  and  have  tasted 
of  the  heavenly  gift,  and  were  made  partakers  of 
the  Holy  Ghost,  and  have  tasted  the  good  word  of 
God,  and  the  powers  of  the  world  to  come,  if  they 
shall  fall  away,  to  renew  them  again  unto 
repentance."  If  this  passage  prove  final  apostacy, 
it   proves   too   much    for    those    who     hold    that 


180  PERSEVERANCE      OF 

sentiment ;  for  I  imagine,  that  they  all  think  that 
the  apostate  may  obtain  religion  again.  But 
whatever  character  is  here  described,  if  they  fall 
away,  it  is  impossible  to  renew  them  unto  repent- 
ance. But,  on  examining  this  passage  critically,  I 
am  firmly  persuaded,  that  the  character  described 
is  that  character,  for  which  John  says  we  are  not 
to  pray,  that  is,  one  who  has  lost  his  day  of  grace, 
or  who  has  sinned  ^'  the  sin  unto  death."  But 
even  such,  if  they  were  to  persevere,  examine 
themselves,  &c.,  God  would  ultimately  give  them 
a  transforming  view  of  the  divine  glory,  or  seal 
them  to  the  day  of  redemption.  I  am  the  more 
confirmed  that  it  is  not  the  really  regenerate,  who 
are  described,  because,  in  all  the  strong  description 
given,  there  is  not  one  distinguishing  mark  of  the 
real  Christian.  There  is  no  faith,  no  peace,  or 
joy,  no  ivitness  of  the  Spirit,  no  justification,  and 
no  mention  of  that  distinguishing  mark,  love,  in 
all  the  description ;  therefore,  I  say,  without 
hesitation,  that  it  is  not  the  "  born  of  God,"  who 
are  spoken  of,  but  it  is  the  "  almost"  Christian,  or 
that  man  who  has  been  enlightened  just  enough 
to  "  sin  the  sin  unto  death,"  if  he  turn  back  again 
to  wickedness. 

I  have  now  honestly  given  my  views  of  sovie 
of  those  passages  of  Scripture,  that  I  think  seem 
most  to  favor  the  sentiments  of  those  brethren 
who  differ  from  us;  and,  on  a  review  of  them,  and 
other    passages  of  God's  word,  T  do    not    marvel 


T  H  E      S  A  I  N  T  S.  181 

that  good  Christians,  and  sensible  men,  especially 
with  a  previous  bias,  should  adopt  the  sentiment 
of  final  apostacy.  But  the  way  that  I  have  been 
led  to  adopt,  and  become  firmly  established,  in  the 
sentiment  of  final  perseverance,  was  by^thg  perusal 
of  some  passages  of  Scripture,  that  do'  appear  to 
me  to  "be  doubtful,  or  susceptible  of  any  other 
meaning,  than  what  they  Hterally  express:  then, 
according  to  a  fixed  maxim  with  me,  (making 
every  thing  that  is  doubtful,  bend  to  that  which  is 
plain,)  I  was  compelled,  as  an  honest  man,  to  settle 
down  in  the  sentiment  I  have  long  avowed. 

In  reasoning  on  the  subject  of  final  perseverance, 
I  see  every  thing  to  support  it.  It  is  said,  indeed, 
that  it  is  safe  to  hold  the  opposite.  I  would  judge 
not ;  for  it  is  obvious,  at  least,  as  many  fall  who  do 
hold  that  sentiment,  as  those  who  do  not.  Again, 
it  appears  to  me,  from  the  very  nature  of  the  union 
between  Christ  and  his  members,  that  perseverance 
is  insured.  Indeed,  Jesus  himself  compares  that 
union,  to  the  union  of  the  persons  in  the  adorable 
Trinity  !  But  it  is  conceded  by  all  true  Christians, 
that  rehgion  is  the  best  thing  in  the  world.  Now^  ^f 
what  man  in  his  senses,  would  surrender  a  greaty  "^^ 
for  a  less  good  \  What  man  would  give  a  guinea 
for  a  farthing,  or  a  diadem  for  ^*  thirty  pieces  of 
silver  ]"  Moreover  it  is  said,  Christ  is  our  advocate. 
Who  could  imagine  that  such  an  advocate  could 
ever  lose  a  suit  \  Christ  is  said  to  be  our  high 
priest,  who  eve?'  lives,  to  make  intercession  for  us 


182  PERSEVEILANCE      OF 

Now,  who  could  reasonably  imagine,  that  his 
intercessions  will  not  finally  prevail.  Our  standing 
is  either  in  ourselves,  or  it  is  in  Christ.  If  in 
ourselves,  I  frankly  acknowledge,  that  we  not  only 
may,  hxitwill  fall;  but  if  in  Christ,  I  believe  he  has 
power,  and  will  keep,  that  which  we  have  volun- 
tarily committed  unto  him  till  the  great  day.  We 
are  kept,  then,  by  the  power  of  God ;  bu%  it  is 
through  faith,  or  that  medium  which  God  has 
ordained,  by  which  the  saints  will  persevere. 

John  says,  "  Whosoever  is  born  of  God  doth  not 
commit  sin  (that  is,  the  sin  unto  death)  for  his  seed 
REMAiNETH  in  him  ;  and  he  cannot  sin,  because  he 
is  born  of  God."  Now  a  man  is  born  of  God, 
or  he  is  not;  then  when,  or  at  the  time  he  is  born 
again,  his  perseverance  is  secured.  Again,  Jere- 
miah :  "  And  I  will  make  an  everlasting  covenant 
with  them,  that  I  vdll  not  turn  aw^ay  from  them  to 
do  them  good,  but  I  will  put  my  fear  in  their  hearts 
that  they  shall  not  depart  from  me."  Again,  in 
John:  '^And  I  give  unto  them  eternal  life,  and 
they  shall  never  perish,"  &c.  I  could  multiply 
texts  on  this  subject,  but  really  I  think  it  unneces- 
sary, for,  it  appears  to  me,  that  those  I  have  just 
quoted  must  for  ever  stand  incontrovertible  ;  at  any 
rate,  until  language  loses  its  present  meaning,  until 
words  convey  different  ideas  from  what  has  always 
been  common.  Eternal,  cannot,  shall  not,  ?iever, 
are  words  too  unequivocal,  too  definite  to  be 
misunderstood. 


THE      SAINTS.  183 

Iq  conclusion,  I  will  observe,  that  it  cannot  be 
proved,  that  one  man  who  was  ever  born  of  God, 
went  to  hell ;  and  until  this  can  be  done,  it  appears 
to  me  impossible  to  support  that  side  of  the  ques- 
tion. I  know^  Saul  and  Judas  are  brought  in  as 
instances  to  prove  that  position,  but  I  think  not 
pertinently.  We  have  no  positive  proof  that 
Saul  did  go  to  hell ;  but  if  he  did,  it  proves 
nothing,  unless  the  ti'uth  of  the  doctrine  that 
a  man  may  lose  his  day  of  grace ;  for,  it  is  clear 
to  me,  from  his  conduct  to  David,  and  his 
applying  to  the  witch  of  Endor,  that  he  never 
had  true  religion.  As  to  Judas,  it  is  strange  to 
me,  how  any  one  can  imagine  that  he  was  ever 
regenerated,  when  he  is  called  a  deceitful^  coveteou^ 
man,  in  the  case  of  the  costly  oil,  and  w^hen 
Christ  himself  expressly  calls  him  a  devil,  and 
that,  too,  shortly  after  he  had  chosen  him  ;  yes, 
long  before  the  devil  more  fully  entered  into 
him,  after  he  had  taken  the  sop.  John  vi.  70, 
"  Have  not  I  chosen  you  twelve,  and  one  of  you 
is  a  devil."  None,  I  presume,  will  deny,  but  that 
one  was  Judas. 

But  if  Arminians,  and  Calvinists,  and  interme- 
diates, cannot  feel  a  good  conscience  without 
preaching  their  several  sentiments  on  this  subject, 
if  I  were  not  considered  assuming,  I  would  advise 
that  they  do  it  with  more  modesty  and  deference 
for  the  opinion  of  their  brethren  ;  and  especially, 
that  they  confine  themselves  to  Scriptural  phrase- 


184'  TERSEVERANCE- 

oloo^y.  It  will  hurt  no  Christian  to  hear  the 
Scriptures  quoted,  if  they  be  not  perverted  by  an 
unnecessary  comment,  on  a  subject  that  all  allow 
is  not  damning  in  its  nature.  "  Bear  and  forbear," 
is  a  good  Christian  maxim,  though  it  was  taught 
by  a  heathen. 


LECTURE    XII 


ON    PRAYER. 

Our  Catechism  gives  a  comprehensive,  but  very 
just  definition  of  prayer.  *'  The  offering  up  the 
desires  (of  the  heart)  to  God,  in  the  name  of 
Christ,  &c.,  for  things  agreeable  to  his  will."  It 
is  the  desires  of  the  heart  v^^hich  are  to  be 
offered  up. 

It  is  to  be  feared,  that  there  are  thousands  ol 
somethings  that  go  under  the  name  of  prayers, 
that  are  not  so  in  reality,  or  in  God's  account.  It 
is  not  a  form  of  w^ell  ordered  words  which  con- 
stitute a  prayer.  It  may  be  called  so  by  man,  but 
God,  who  ''  sees  not  as  man  sees,  and  who  looketh 
on  the  heart"  sees  through  the  veil,  and  will  not 
hear  where  the  heart  is  not  dictating  the  prayer. 
But  Scriptural,  and  appropriate  language  ought  to 
be  sought  and  attended  to,  especially  in  family, 
social,  and  public  prayer.  It  is  also  desirable  that 
those  who.  pray  for  others  to  hear,  should  have 
some  connection  of  thought,  and  not  change  their 
IG 


186  ON      PRAYER. 

position  too  often,  and  come  back  to  the  same 
thing  again  in  a  few  minutes. 

Repetition  of  the  same  thing,  or  words,  when 
dictated  by  x\\q  fervency  of  the  soul,  obvious  to  all, 
is  not  generally  to  a  serious  audience  disgusting. 
But  for  a  prayer  neither  to  have  form  nor  spirit  in 
it,  is  irksome  to  any  congregation. 

The  position  of  the  body  is  not  essential  to 
prayer;  but  a  lazy  posture  ought  always  to  be 
avoided.  Kneeling  and  standing  seem  to  be  the 
most  suitable  and  convenient  positions. 

A  practice  that  too  many  are  guilty  of,  in  social 
or  public  prayer,  is  departing  from  the  nature  and 
design  of  prayer ;  that  is,  to  mix  their  prayers  with 
exhortations.  Prayer  is  too  solemn  an  exercise, 
and  God  is  too  jealous  for  his  own  glory,  for  us  to 
turn  away  our  addresses  from  Him  to  our  fellow 
creatures.  When  we  pray  to  God,  let  our  minds 
be  kept  on  the  only  and  proper  object  of  worship ; 
but  if  we  feel  impressed  to  exhort  our  fellow 
creatures,  let  us  make  a  distinct  business  of  it,  and 
not  fill  our  pretended  addresses  to  God,  with 
exhortation. 

Although  we  may  lawfully  and  properly  pray 
unto  either  of  the  divine  persons  in  the  adorable 
Trinity,  we  must  not  do  it  as  unto  a  distinct  God. 
There  are  three  divine  persons,  but  one  God  who 
is  the  proper  object  of  worship. 

There  are  several  kinds  of  prayer  obligatory  on 
men,  which  should  be  considered  a  great  privilege 


ON      PRAi^ER.  187 

by  ai!  Christians.  Ejaculatory  prayer,  or  a  darling 
the  soul  to  God  in  secret  silence,  on  any  and  every 
emergency,  is  a  privilege  that  rubies  could  not 
purchase  from  the  real  child  of  God.  This  kind 
of  prayer  may  be  made  in  every  possible  situation. 
At  our  daily  labor,  in  the  house  of  God,  in  the 
court  house,  muster  field,  day  of  battle,  &c.,  &c. 
In  this  way,  we  may  almost  literally  "  pray  without 
ceasing."  We  may  thus  pray  when  we  are  going 
to,  or  coming  from  set  prayer ;  when  we  are 
preaching,  when  we  hear,  when  we  talk  or  con- 
verse with  our  friend  or  enemy,  when  we  lie  down, 
rise  up,  eat,  drink,  or  in  whatsoever  situation,  or 
employment  we  may  be  in. 

Closet,  or  secret  prayer,  is  expressly  commanded 
by  Jesus  Christ.  This  is  also  a  great  privilege  to 
every  child  of  God.  To  retire  into  a  secret  place, 
where  none  but  the  eye  of  God  sees,  and  where 
the  heart  may  be  unburdened,  and  where  the 
needy,  dependent  creature,  may  tell  his  God  things 
that  he  would  not  tell  his  bosom  companion.  It 
wall  generally  be  found  most  suitable  to  retire  far 
enough  from  others,  so  as  not  to  be  heard  when 
we  pray  in  secret ;  for  it  is  most  commonly  best  to 
speak  with  an  audible  voice,  to  prevent  wanderings 
of  mind,  and  to  solemnize  our  own  souls.  But  I 
have  no  doubt,  many  have  been  discharging  the 
duty  of  secret  prayer,  when  they  were  heard  a 
"great  way  off!"  For  it  is  not  the  low  tone  of 
voice  that  constitutes  secret  prayer  alone,  it  is  the 


188  ON      PRAYER. 

intention  of  the  one  who  prays.  Then  if  u  man, 
abhorring  the  pharisaic  spirit,  retires  to  converse 
with  his  God  in  private,  and  w^hile  in  that  act,  God 
w^ould  give  him  such  clear  views  of  the  situation 
of  some  friend,  or  neighbor,  or  the  Church  of  God, 
that  would  excite  every  powder  of  his  soul,  and 
constrain  him  to  wrestle  and  agonize,  so  that  he 
could  be  heard  by  many,  this  would  be  no  violation 
of  the  main  design  of  secret  prayer.  Again:  if 
God  would,  through  that  medium,  deign  abundantly 
to  bless  his  soul,  and  he  were  constrained  to  shout 
aloud,  it  would  only  be  an  accomplishment  of  the 
promise  of  Christ.  I  can  see  nothing  of  the 
pharisee  in  all  this. 

As  to  the  frequency  of  this  duty,  reason  and  our 
necessities  would  dictate  the  propriety  of  attending 
to  it  at  least  every  morning  and  evening.  But  I 
am  certain  that  many,  especially  preachers  of  the 
Gospel,  have  derived  great  benefit  from  attending 
to  secret  prayer  three  times  a  day,  which  I  would 
hereby  most  earnestly  recommend  to  every  minister 
of  Jesus. 

Family  prayer  is  both  a  duty  and  a  high 
privilege.  It  always  gives  me  an  unfavorable 
opinion  of  the  head  of  a  family,  who  professes 
religion,  to  hear  him  or  her  question  the  obligation 
we  are  under  to  erect  a  family  altar,  and  keep  the 
fire  of  the  morning  and  evening  sacrifice  burning 
Such  morning  and  evening  sacrifice  seems  to  have 
been  the  practice  of  God's  ancient  people,  at  any 


ON      PRAYER.  189 

rate.  David,  though  a  king,  would  follow  the 
example  ;  and  Daniel,  that  eminent  servant  of  God, 
would  not  be  deterred  from  the  duty  and  'privilege, 
though  a  place  among  the  lions,  or  the  loss  of  his 
life  should  be  the  consequence.  We  are  com- 
manded, in  the  New  Testament,  to  '^praj  every 
where,"  which  surely  includes  our  houses,  for  they 
are  somewhere.  The  plainest  dictate  of  common 
sense,  is,  that  every  man  or  woman,  as  the^  case 
may  be,  who  has  a  family,  should  worship  God  in 
that  family.  If  we  receive  no  favors  and  dread  no 
evils,  in  time  or  eternity,  in  our  family  capacities, 
then,  indeed,  we  may  not  pray  or  give  thanks  as 
such.  But  if,  because  of  our  daily  obligations, 
dependence,  wants,  &c.,  it  becomes  absolutely 
necessary  to  pray  in  secret ;  so,  for  the  same  reasons, 
we  should  pray  in  our  families.  But  who  ever 
felt  guilt  in  his  conscience  for  Drayiug  in  his 
family  \  But  have  not  v^rj  many  felt  guilt  for  not 
doing  it  \  What  ^^oes  this  speak,  as  testimony  on 
this  subject ''  it  is  either  a  duty,  or  it  is  not  a  duty. 
If  not  a  duty,  God  will  never  reprove  for  the 
omission ;  but  God  does  reprove  for  the  omission, 
therefore  it  must  be  a  duty. 

I  have  thought  the  most  convenient  rime  to 
attend  to  this,  is  early  in  the  morning,  and  at  night 
before  the  family  becomes  sleepy.  The  shameful, 
wicked  practice  of  some  famihes,  who  do  pray,  in 
suffering  a  part  of  their  families,  especially  their 
servants,  to  be  absent,  or  employed  in  their   daily 


190  ON      PRAYER. 

business,  in  time  of  family  worship,  cannot  be  too 
highly  reprobated.  Let  such  remember,  that 
they  will  have  to  meet  all  their  family  in  the 
judgment. 

Social  prayer,  w^hen  there  is  opportunity,  is  a 
duty,  and  is  a  distinguished  privilege,  and  has  the 
express  promise  of  Christ,  where  only  two  or  three 
are  met  for  that  purpose.  God  has  always  owned 
and  blessed  prayer  meetings,  when  they  have  been 
attended  to  in  a  proper  manner.  And  those  who 
have  known  their  value,  as  means,  feel  themselves 
deprived  of  a  great  privilege,  when  they  are 
deprived  of  social  prayer. 

There  has,  however,  been  much  carnal  reasoning 
on  this  subject.  Many  who  attend,  do  not  receive 
the  benefit  they  might,  by  being  in  dread,  lest  they 
should  be  called  on  to  take  part  publicly ! 
Wherefore?  O  they  have  not  gifts,  &c.  But 
the  secret  cause  will  often  be  found  to  be  pride. 
Because  they  cannot  word  a  prayer  like  other 
people,  they  will  not  pray  at  all !  Then  it  is  to 
man  you  pray !  Such  ought  to  recollect  the  object 
and  design  of  social  prayer.  It  is  to  pray  to  God, 
and  get  our  strength  renewed  ;  as  well  as  to  '*  agree 
touching  the  outpouring  of  God's  spirit,  in  the 
awakening  and  conversion  of  sinners."  But  if 
such  objectors  would  pray  more  in  secret,  perhaps 
their  "  gifts"  would  be  much  improved.  I  have 
often  thought,  why  men  of  tolerable  good  sense 
were  not  more  gifted  in  prayer,  was,  because  they 


ON      PRAYER.  191 

did  SO  little  of  it,  and  so  seldom  felt  to  the  heart, 
their  need  of  the  things  they  prayed  for  When 
a  man  feels,  he  must  be  more  or  less  fluent  and 
eloquent.  But,  on  the  other  hand,  members  of 
praying  societies  ought  not  to  be  lifted,  or  puffed 
up  by  their  gifts;  this  God  hates,  and  it  is  always 
attended  with  bad  consequences. 

Public  prayer  is  another  kind,  that,  all  will 
acknowledge  obHgatory  on  public  characters,  such 
as  preachers,  exhorters,  &c.  A  preacher  ought 
never  to  be  lengthy  in  public  prayer,  unless  extra- 
ordinary feehngs  of  soul  are  the  cause  of  it.  In 
such  an  event,  his  audience  will  not  grow^  weary. 
But  others  may  lawfully  pray  in  public,  besides  the 
preacher,  exhorters,  &c.  I  know  there  has  been 
much  said  in  a  way  of  animadversion,  about  a 
practice  in  our  own  Church,  respecting  public 
prayer.  I  allude  to  the  practice  of  preachers,  after, 
or  at  the  close  of  pubHc  worship,  calling  on  all  the 
convicted  sinners  present,  who  wish  an  interest  in 
the  prayers  of  the  Church,  to  make  themselves 
known;  and  then  calling  on  all  God's  people  to 
pray  for  them.  You  will  note,  that  they  are  neither 
told  to  pray  loud,  nor  in  a  low  tone  of  voice,  but 
to  pray.  Now  what  evil  is  in  all  this  \  Ah !  says 
one,  it  is  confusion.  Confusion  to  whom?  to 
God  \  No,  he  can  hear  a  milHon  as  easy  as  one. 
I  trust  there  are  millions  who  pray  to  him  every 
day  at  the  same  time ;  and  the  circumstance  of 
their  being  separated,  does  not  affect  the  omnicient 


192  ON      PRAYER 

Jehovah.  Well,  whom  then  does  it  confuse  t  The 
convinced  sinner  ?  the  engaged  Christian  ?  No, 
verily.  These  have  enough  to  do  without  attending 
to  othersv  Who  then  are  confused  ?  I  will  tell 
you,  and  let  their  own  consciences  bear  testimony. 
It  is  generally  the  cold  hearted  professor,  and 
prayerless  sinner.  But,  perhaps,  I  may  touch  upon 
this  subject  in  another  lecture ;  I  will,  therefore,  in 
conclusion,  observe  that,  after  all,  the  spirit  of 
prayer,  with  faith,  is  every  thing  in  this  solemn 
exercise. 

In  any  of  the  kinds  of  prayer  we  have  men- 
tioned, if  we  lack  the  spirit,  we  lack  all.  We 
have  abundant  examples,  as  well  as  precepts,  on 
this  subject.  I  have  touched  this  matter  in  a 
former  lecture,  but  it  is  of  too  much  importance 
not  to  be  brought  to  view  in  this.  The  spirit  of 
prayer,  and  faith,  are  most  commonly  connected. 
At  any  rate,  there  can  be  no  efficacious  faith  in 
prayer,  without  the  spirit  of  prayer.  It  appears  to 
me  they  assist  each  other.  Never,  I  imagine,  did 
man  believe  with  the  heart,  when  he  was  saying 
his  prayers,  or  going  his  formal  round.  Jacob 
wrestled  when  he  would  prevail  with  God.  The 
Canaanitish  woman  turned  every  repulse  into  an 
argument ;  her  happiness  was  identified  with  that  of 
her  daughter,  and  she  could  noT  give  it  up  without 
an  answer ;  her  spirit  and  fervency  in  prayer  worked 
with  her  faith.  James  tells  us  that  ".the  effectual, 
fervent  prayer  of  the  righteous'  availeth  much." 


ON      PRAYER.  193 

Elijah  was  a  mati  of  like  passions,  "  and  he 
prayed,  and  the  heavens  were  shut ;  and  he  prayed, 
and  the  heavens  were  opened."  He  prayed  with 
FERVENCY  and  FAITH.  EHsha  prayed,  and  God 
interposed  to  the  confusion  of  Baal's  w^orshippers. 
But  we  cannot  pray  in  the  spirit  with  a  becoming 
fervency  and  zeal,  w^ithout  the  aid  of  the  spirit  of 
God.  But  what  Christian  may  lack  this  aid, 
when  Christ  expressly  tells  him,  "  God  is  more 
wilhng  to  give  the  spirit  to  them  that  ask  him, 
than  we  are  to  give  our  (hungry)  children 
bread." 

There  are,  however,  too  many,  when  they  feel 
the  spirit  of  prayer,  who  indulge  in  unbelief. 
**  When  ye  pray,  therefore,  believe  ye  receive 
the  things  ye  ask,"  &c.  But  how  shall  we 
learn  the  happy  art  of  praying  with  confidence, 
or  faith  ?  John  tells  us,  where  he  says  :  "  When 
our  hearts  condemn  us  not,  then  have  we  con- 
fidence in  him ;  and  whatever  we  ask,  we  receive, 
because  we  keep  his  commandments."  The 
cold,  unsteady,  half-hearted  professor,  need  never 
expect,  in  that  situation,  to  have  access  to  the 
throne,  through  the  blood  of  the  covenant,  nor 
receive  an  answer  to  prayer.  Near  living, 
living  in  union  and  communion  with  God, 
is  the  situation  in  which  we  may  humbly  expect 
access  to  the  throne ;  and  when  we  have  access,  if 
we  do  not  indulge  unbelief,  God  will  hear  and 
ultimately  answer 
17 


194  ON      V  11  A  Y  E  R  . 

Indeed  the  great  design  of  prayer,  abstractly 
considered,  is  to  receive  an  answer.  Then 
how  is  it  that  so  many  of  God's  professed 
children,  can  pray  so  often,  and  be  so  well 
contented  without  receiving  the  answer  I  It 
is  an  answ^er  we  should  look  for,  and  expect, 
for  ourselves,  our  children,  our  relatives,  and 
the  world.  We  are  often  straightened,  but  it 
is  not  in  God,  it  is  in  ourselves.  Our  Lord, 
in  his  excellent  form  of  prayer,  taught  his 
disciples  to  pray :  ^'  Let  thy  kingdom  come." 
Surely  he  did  not  teach  us  thus  to  pray,  to 
mock  us ;  but  that  God  might  hear  and  an- 
swer. I  have  no  doubt,  but  the  conversion  of 
the  world  will  take  place  in  answer  to  the 
effectual,  fervent,  (believing)  prayer  of  the  righ- 
teous. 

Thousands  of  individuals,  who  were  careless, 
bold,  daring,  and,  to  human  appearance,  incorrigible, 
have  been  compelled  to  cry  for  mercy  in  answer 
to  prayer.  "  When  Zion  travails  (or  prays)  she 
shall  bring  forth."  O  then,  let  individuals,  let 
the  Church  pray  much ;  pray  in  the  spirit ; 
pray  in  faith  ;  till  the  world  shall  be  converted 
to  God.  No  child  of  God  ought  to  take  ease  on 
this  subject,  while  there  is  an  unconverted  soul 
in  his  family,  neighborhood,  county,  state,  nation, 
or  the  world. 

But  if  we  do  not  feel  the  spirit  of  prayer,  may 
we  not  omit  our  set  times  of  secret,  family,  and 


ON      PRAYER.  195 

Other  prayer,  till  we  do  feel  the  spirit  ?  By  no 
means.  This  is  a  poor  way,  indeed,  to  obtain 
the  spirit  of  prayer.  No,  let  us  conscientiously 
maintain  the  form,  and  beg  God  for  the  power 
and  spirit. 


LECTURE    XXII 


ON   REVIVALS    OF   RELIGION. 

A  REVIVAL  of  religion,  is  what  the  Apostle  calls 
'*  times  of  refreshing  from  the  presence  of  the 
Lord."  That  is,  a  time  when  God  is  pouring  out 
his  Holy  Spirit,  and  awaking  his  own  people  from 
♦.he  slumber  of  the  ^'  foolish  virgins,"  and  causing 
sinners  to  see  their  hnminent  danger,  and  flee  to 
Christ  as  their  only  refuge.  It  is  a  time  when  less 
or  more  of  the  unconverted,  according  to  its 
magnitude,  are  brought  savingly  to  close  in  with 
the  terms  of  salvation,  or  are  born  of  God ;  and  a 
time  when  God's  people,  especially  in  the  vicinity 
of  the  revival,  make  good  progress  to  the  heavenly 
w^orld.  A  time  when  the  godly,  though  almost 
despairing  parent,  has  *  the  inexpressible  joy  of 
seeing  his  or  her  son  and  daughter  brought  to  the 
foot  of  the  cross,  and  there  submit  to  the  '*  righ- 
teousness of  God."  A  time  when  the  called,  but 
almost  heartless  minister  of  Jesus,  has  the  un utter- 


PwEVlVALS      OF      RELIGION.  197 

able  joy  of  seeing  the  fruit  of  his  labors,  in  the 
awakening  and  conversion  of  sinners. 

The  means  and  instruments  by  which  revivals 
of  true  religion  are  realized,  are  various.  God, 
the  eternal,  is  always  the  first  moving  cause. 
Sometimes,  by  most  awful  dispensations  of  his 
providence,  his  people  are  aroused,  and  sinners  are 
alarmed,  and  they  both  begin  earnestly  to  call 
upon  God.  But,  ordinarily,  where  there  is  faithful 
preaching,  it  commences  with  the  preacher.  He, 
after  frequent  unsuccessful  attempts,  is  led  by  the 
secret  influence  of  the  divine  spirit,  to  enquire  the 
why  or  wherefore  \  God  leads  him,  or  gives  him 
a  view  of  his  own  want  of  spirituality  and  faith, 
and  also  the  deadness  of  the  professors  of  rehgion. 
He  becomes  alarmed,  he  begs  God  to  reclaim  him, 
and  make  his  own  heart  right  in  his  sight.  When 
he  becomes  duly  awake  himself,  he  can  then  see, 
and  not  till  then,  so  clearly,  the  dead  slumber  into 
which  God's  people,  or  the  Church  collectively, 
have  fallen.  He  is  now,  and  not  till  now,  prepared 
to  cry,  "  Woe  to  them  that  are  at  ease  in  Zion." 

The  Church,  or  that  part  of  it,  that  may  be 
denominated  "  wise  virgins,"  take  the  alarm. 
Means  are  resorted  to,  such  as  fasting,  and  humili- 
ation before  God,  more  frequent  meetings,  special 
times  of  prayer,  &c.,  &c.  A  deep  sense  of  eternal 
things  abides  in  the  minds  of  God's  people;  they 
become  restless  under  a  view  of  the  constant 
exposure  of  poor  sinners  to  hell.     They  begin  to 


J  98  REVIVALS    OF      RELIGION. 

wrestle  with  God,  in  good  earnest.  They  pray 
hke  men  and  women  that  cannot  take  a  denial. 
In  short,  they  begin  to  "be  in  pain,  and  labor  to 
bring  forth."  And  "  when  Zion  travails  she  shall 
bring  forth." 

But  it  may  be,  instead  of  its  commencing  with 
the  preacher,  there  was  a  Jacob  here,  and  a  mother 
in  Israel  there,  and  a  daughter  of  Zion  yonder, 
who  had  been  crying  with  fervency  and  faith, 
"  Lord,  help  the  preacher!  Lord,  make  him  instru- 
mental of  saving  souls!"  &c.  And  in  answer 
to  the  prayers,  the  preacher  has  been  led  to  the 
course  mentioned. 

Sometimes,  after  God  has  revived  his  blessed 
work,  it  has  declined,  perhaps  because  his  preachers 
or  people,  did  not  duly  attend  to  the  duty  of  being 
"workers  together  with  him."  Although  God  is 
the  sovereign  agent  by  whom  revivals  are  begun 
and  carried  on,  yet  he  makes  it  our  duty  to  be 
active,  to  avail  ourselves  of  the  blessed  opportunity 
he  is  affording  us,  to  promote  his  cause,  in  the 
salvation  of  sinners,  by  every  possible  means  in  our 
power.  We  are  always  bound  to  work,  but 
especially  when  God  is  working.  There  is  double 
guilt  attached  to  slothfulness  at  such  a  time  as  this. 
Others  have  suffered  a  revival  to  decline,  so  far  as 
their  instrumentality  was  concerned,  from  a  vain, 
anti-scriptural  idea,  that  a  revival  could  not,  or 
would  not  continue  longer  in  the  same  place,  than 
two  or  three  years!      That  a  sovereign  God  did 


REVIVALS      OF.    RELIGION.  199 

not  choose  to  continue  it  aiiv  longer  ;  and  accordinsr 
to  their  faith,  so  it  was  unto  them.  But  in  con- 
sulting God's  word  on  this  subject,  and  in  contem- 
plating the  nature  of  revivals  of  religion,  I  can  see 
no  grounds  for  such  a  hypothesis.  I  can  see  no 
reason,  nor  Scripture,  why,  if  the  Church  would 
do  her  duty,  a  revival,  when  once  commenced, 
may  not  continue  from  year  to  year,  in  the  same 
place,  while  there  is  an  unconverted  sinner  left, 
and  even  when  all  are  converted  or  damned,  it 
may  continue  with  God's  people.  Has  not  God 
promised  to  answer  the  prayer  of  faith  1  Will  he 
not  grant  us  faith,  if  we  be  found  "  lawfully 
striving"  to  do  his  whole  will  ?  Is  it  not  "  his  will, 
even  our  sanctification"  Then  why  should  a 
a  revival  decline  1  O  my  God,  perhaps  thousands 
of  souls  are  now  hardened,  or  damned,  who  virtually 
became  so,  by  thy  preachers  and  people !  We 
have  seen,  elsewhere,  that  the  conversion  of  the 
world  would  be  in  answer  to  prayer.  But' how 
is  the  world  to  be  converted  ?  Will  it  not  be  by 
revivals  of  religion?  But  how  will  it  be  by  revivals 
of  religion,  if  they  do  not  continue  in  the  same 
place,  as  well  as  spread  to  new  or  other  places. 

There  are  others,  who,  instrumentally,  retard 
and  check  glorious  revivals  of  religion,  by  an 
*'  over  righteous  zeal  for  stillness,  profound  silence," 
or  what  they  call  order.  I  would  not  condemn  a 
revival  because  much  visible  agitation  and  noise 
do  not  attend  it.     No,  a  sovereign  God  may  even 


200  REVIVALS     OF     RELIGION. 

condescend  to  meet  the  unreasonable  prejudices  of 
some,  and  save  their  children  bj  what  are  called 
noiseless  revivals  of  religion.  But  I  doubt  not, 
that  many  favorable  beginnings  of  revivals  have 
been  checked  in  the  minds  of  individuals  and 
communities,  by  encouraging,  nay,  by  virtually 
commanding  the  subject,  or  subjects,  to  quench  the 
Spirit !  by  not  suffering  them,  or  by  causing  them 
to  believe  it  is  a  sin,  to  give  vent  to  their  feelings. 

From  whence  do  men  derive  iheir  authority  for 
doing  so  1  Is  it  from  tradition  and  unreasonable 
prejudice  against  other  denominations,  or  from 
God's  word  ?  Surely  not  the  latter.  For  both  in 
the  Old  and  New  Testament,  we  have  abundant 
examples  of  what  they  call  confusion.  Abraham 
laughed  when  he  saw  the  Lord's  day,  though  afar 
off.  David  danced  before  the  ark  of  God,  and 
called  on  every  thing,  both  animate  and  inanimate, 
to  praise  the  Lord.  Isaiah  says,  "In  that  day  they 
vi^ill  cry  out  and  shout,  because  of  the  greatness  of 
the  Holy  One  of  Israel,"  &c.  Again :  '*  Let  the 
inhabitants  of  the  rock  (Christ)  sing,  let  them 
shout  from  the  top  of  the  mountain."  In  Nehe- 
miah's  time,  when  the  foundation  of  the  new 
temple  was  laid,  some  wept  aloud,  others  rejoiced 
aloud,  so  that  there  could  not  be  a  distinction,  and 
the  "  noise  was  heard  afar  off." 

The  three  thousand  were  pricked  in  their  heart 
on  the  day  of  Pentecost,  and  said,  "  Men  and 
brethren,  what  shall  we  do  ?"     Were  they  heard  I 


R  K  VIVA  L  S      OF      RE  L  I  G  I  (>  .\  .  2C)  { 

Did  Peter  tell  them  to  be  "silent  V  Did  he  reiVain 
from  continuing  his  pointed  discourse,  lest  the 
multitude  should  become  "  too  much  agitated  V 
Paul  was  stricken  to  the  earth,  and  the  Jailor 
"  sprang  in,  trembling,  and  fell  at  the  Apostle's 
feet."  Yet  not  a  word  about  restraining  their 
feelings.  No  prophet,  no  Apostle,  is  heard  to  say, 
in  all  this  great  work,  that  there  was  "  profound 
silence,"  &c.  It  is  quite  disgusting,  as  well  as 
painful,  with  all  these  facts  before  our  eyes,  to  read 
the  eulogies  passed  on  revivals  in  some  places, 
because  there  was  no  noise  attending  them. 
Neither  noise  nor  silence,  is  the  test  by  which  to 
try  the  genuineness  of  revivals.  But,  it  is  an 
incontrovertible  fact,  that  noise,  and  much  noise, 
too,  attended  revivals  of  religion  in  the  days  of  the 
Prophets  and  Apostles.  It  is  no  wonder,  when 
the  subjects  of  God's  operations  are  thus  restrained 
by  their  teachers,  &c.,  that  we  hear  from  the 
pen  of  such  teachers,  that  out  of  scores  who 
professed  rehgion,  in  such  a  revival,  "  that  ve7y 
iew  dare  hope,  with  any  confidence,  that  they  were 
really  converted !"  And  this  is  mentioned  as 
a  peculiar  commendation  ! ! !  I  would  to  God, 
that  men,  especially  teachers,  would  read  their 
Bible  more,  or  understand  it  better,  when  they  do 
read  it. 

Some  teachers,  however,  who  have  since  become 
famous  for  their  opposition  to  revivals,  in  times  of 
revivals,  winked  at,  or  even  encouraged  the  most 


202  REVIVALS     O  F      R  E  L  I  G  I  O  N  . 

unscriptural  extravagance.  And  either  for  want 
of  a  knowledge  of  what  true  religion  was,  or 
overlooking  its  main  evidences  in  others,  have 
been  the  means  of  bringing  a  reproach  on  the 
whole  work.  Men  possess  passions,  which,  though 
agitated  in  a  revival,  should  be  kept  within 
scriptural  bounds.  The  enemy  is  always  ready  to 
sow  tares  when  the  wheat  is  sowing.  And  because 
the  passions  are  excited  in  revivals,  they  are  not, 
therefore,  to  be  suffered  to  run  without  the  com- 
pass of  the  Bible.  Clear  descriptions  of  true 
religion,  ought  to  be  constant,  from  the  pulpit,  and 
elsewhere ;  and  when  any  exercise  appears  which 
is  obviously  unscriptural,  it  ought  to  be  promptly 
discountenanced.  Such  a  course  will  never  offend 
the  Holy  Spirit.  But  let  men  take  heed,  and  let 
them  be  sure  they  have  God's  word  on  their  side. 

Another  ground  of  the  declension  of  revivals, 
is,  the  instrumental  promoters  of  it  sometimes 
become  elated,  and  led  away  with  prospects,  and 
do  not  maintain  their  hold  of  God's  immutable 
promises,  imagining  that  the  work  will  prevail 
now  at  any  rate. 

But  whatsis  most  oflfensive  to  God,  and  often 
no  doubt  a  primary  cause  of  the  declension  of 
religion,  is,  the  instruments  of  the  revival  becoming 
j)roud  of  their  instrumentality  \  The  work  has 
revived  under  tlieir  instrumentality ;  it  progresses 
under  their  instrumentality.  They  are  ready  to 
compare    themselves    with     others,    who    are    not 


REVIVALS      OF      RELIGION.  203 

instrumeDtal  in  revivals,  and  afteuward,  are  ready 
to  take  at  least  a  part  of  the  glory  to  themselves ! 
The  sure  consequence  is,  God  becomes  displeased, 
withholds  his  wonted  influence,  and  thereby 
''abases'  such  proud,  or  self-exalted  hearts.  O 
Lord,  keep  all,  but  especially  the  active  instruments 
of  revivals,  hmnhle.  What  gift  have  you,  that 
you  did  not  receive  1  Has  God  honored  you  with 
being  the  happy  instruments  of  revivals  ?  Is  this 
cause  of  exukation  \  or  is  it  not  great  cause  of 
the  deepest  humility  and  self  abasement?  Who 
gives  light  and  energy  to  the  word  \  who  directs 
the  arrow  to  the  heart  of  saint  and  sinner  \  who 
helps  to  pray,  exhort,  and  preach  in  the  Spirit  \  It 
is  God.  Then  let  all  the  glory  be  given  to  God, 
now  and  for  ever. 

Let  all  who  pray,  '''  Thy  kingdom  come,"  be 
ardent  to  promote,  and  careful  to  cherish  revivals 
of  religion.  By  them  the  world  must  be  converted 
to  God ;  by  them  the  "  knowledge  of  God  will 
cover  the  earth  as  the  waters  do  the  great  deep." 
By  them  the  time  must  come,  when  none  '*  shall 
teach  his  neighbor,  saying,  Know  ye  the  Lord  ;  but 
when  all  shall  know  him  from  the  least  to  the 
greatest." 

Hasten  it,  O  Lord  God  of  Zion.  Even  so, 
Lord  Jesus,  come  quickly  ! 


LECTURE    XXIII. 


A  CALL  TO  THE  GOSPEL  MINISTRY. 

This  is  a  delicate  subject;  delicate,  because  it  is 
so  important,  and  because  there  is  a  diversity  of 
opinion  about  it.  But  we,  and  we  "  think  we  have 
the  mind  of  Christ,"  believe  most  assuredly,  that 
every  preacher  of  the  gospel,  whom  God  appro- 
bates as  such,  is  the  subject  of  a  distinct,  particular 
and  special  internal  call  to  that  responsible  work. 
Indeed,  I  beUeve,  as  well  as  my  recollection  serves 
me,  that  most  of  the  Protestant  Creeds,  and  Con- 
fessions of  Faith  allow  it. 

The  Episcopalian,  Presbyterian,  and  Methodist 
enquire,  "  Are  you  moved  by  the  Holy  Ghost  to 
take  on  you  this  office,"  &c.  I  write  from  memory, 
but  I  think  this  is  the  substance  of  the  question  in 
all;  yet,  in  these  modern  times  of  refinement  and 
learning,  "  to  be  wise  above  what  is  written,"  it  is 
boldly  contended,  that  learning,  piety,  and  especially 
the  subscription  call  of  an  Association,  called  a 
Church,  is  all  that  is  necessary  (with  ordination) 


CALL       JO      THE      SI  I  N  I  S  T  R  Y .  205 

to  constitute  a  legitimate  minister  of  Jesus !  In 
perfect  consistency  with  these  sentiments,  there 
have  been,  and  are  many  machines  put  in  ope- 
ration, at  great  expense,  for  the  purpose  of 
manufacturing  preachers  of  the  gospel ! ! !  It  is 
no  marvel,  then,  that  multitudes  of  such  preachers, 
under  the  imposing  name  of  Missionaries,  have 
gone  to  and  fro,  through  the  country,  and  preached, 
often  without  the  least  apparent  success.  It  is  no 
wonder,  that,  though  their  sermons  be,  in  the  main, 
sound,  they  are  sapless,  uninteresting,  and  leave 
their  audiences  as  they  found  them  ;  exciting  the 
wonder  of  many,  why  so  learned  and  exemplary 
men  seem  to  feel  their  subject  so  little  —  why  men, 
speaking  on  matters  of  eternal  moment,  do  it  so 
coldly,  indifferently,  and  unimpressively.  These 
difficulties  would,  perhaps,  be  easily  solved  by  the 
plain  declaration,  that  such  men,  probably,  took  on 
them  this  office  ivithout  being  "  called  of  God, 
as  was  Aaron."  I  judge  no  man,  "but  by  their 
fruit  ye  shall  know  them." 

I  would  not  be  misunderstood  on  the  subject  of 
learning,  and  theological  schools,  or  seminaries. 
The  former  is  an  excellent  handmaid  in  the  great 
work  of  the  gospel  ministry ;  and  the  latter,  if 
properly  conducted,  to  a  certain  extent,  might  be 
very  valuable  in  the  promotion  of  truth.  But  I 
pray  God  ever  to  keep  them  out  of  the  Church, 
or  that  branch  of  it  to  which  I  belong,  except  for 
the  admission  of  those  of  whom  there  is  the  most 


206  CALL      TO    r  II  E 

salisfartorj  evidence,  tliat  they  have  been  (not 
j)n)bal)Iy  will  he)  specially  and  internally  called 
of  God,  to  the  work  of  the  ministry.  I  have  no 
doubt  hut  many  godly  men,  (whose  sin  is  less  than 
that  of  their  instructors,)  under  the  influence  of 
improper  teaching,  and  opinions,  have,  from  a 
mixture  of  motives,  been  induced  to  accept  the 
sacred  office,  and  have  preached  many  years,  all 
the  essential  truths  of  the  gospel,  "  not  feeling  the 
BURDEN  of  the  word  of  the  Lord,"  without  much, 
if  any  benefit  at  all  to  the  Church  of  God;  on  the 
whole,  perhaps,  a  real  injury,  being  only  an 
example  and  instrument  in  his  ministerial  labors, 
of  lukewarmness  and  dead  formality.  But  are 
some  ready  to  ask,  "  How  can  these  things  bef 
T  answer,  if  they  "  run  before  they  are  sent,  they 
shall  not  profit  the  people."  I  believe  an  uncalled 
minister,  though  he  be  pious,  to  say  the  least  of  it, 
is  no  advantage  to  the  Church ;  an  impious,  and, 
consequently,  an  uncalled  minister,  is  always  a 
curse  to  the  Church. 

But  it  may  be  enquired  here,  if  the  call  of  the 
Church  be  not  satisfactory  evidence  that  the  called 
should  preach  !  I  answer,  that  the  recognition  of 
the  preacher,  by  several,  or  a  number  of  the 
members  of  the  true  Church,  recognizing,  not  the 
zeal  of  the  sectary,  but  the  voice  of  the  Shepherd, 
(Jesus,)  is  good  corroborating  evidence  that  the 
man  is  called  of  God,  especially  if  those  members 
be  in  the  spirit  and  power  of  godliness  at  the  time. 


(1  O  S  P  E  L      :\]  1  M  S  T  R  Y  .  207 

On  the  other  hand,  there  are,  no  doubt,  many 
ignorant  enthusiasts,  utterly  unquaHfied  in  theii 
intellectual  powers  or  acquirements,  and,  perhaps, 
some  of  them  even  destitute  of  vital  religion,  who 
imagine  they  are  called  of  God  to  preach  the 
gospel ;  suggesting  they  have  dreamed  that  they 
were  called,  or  heard  a  voice,  saying,  "  Go  ye  into 
all  the  world,"  &c.,  and  you  cannot  persuade  them 
out  of  it  hy  all  you  can  say.  This  incoherent, 
dark,  jumbled,  and  guess-work  exposition  of  God's 
word,  is  no  evidence  to  them,  that  they  are  not 
specially  called  of  God  to  preach ;  and  opposition, 
though  ever  so  modest  and  tender,  only  tends  to 
increase  their  zeal.  The  want  of  that  modesty,  and 
self-diffidence,  so  pecuHar  to  the  called  of  God,  is 
obviously  wanting  in  them.  Such  men,  if  they  be 
religious,  are  apt  to  have  a  mixture  of  motive  also ; 
they  in  common  with  other  Christians,  may  feel  a 
desire  to  do  good,  and  they  may  be  prompted  by 
misguided  zeal ;  and  they  may  have  a  strong 
mixture  of  pride  and  self-conceit — for  it  is  unques- 
tionable, that  ignorance  is  the  prolific  mother  of 
self-conceit  and  pride.  Now,  if  such  be  encouraged, 
admitted,  and  promoted  to  the  ministry,  they  will 
ultimately  profit  the  Church  as  little,  or  as  assuredly 
profit  it  none  at  all,  as  the  uncalled  minister, 
formerly  described.  But  it  is  time,  perhaps,  for  us 
to  say  something  about  what  we  deem  a  special 
call  of  God  to  the  work  of  the  gospel  ministry, 
and  our   'proof  for  such  a  call. 


208  c  A  I.  I,    T  0    T  H  t: 

I  would  remark  here,  diat  God  lias  always 
exercised  his  sovereignty  in  the  selection  of 
individuals  to  carry  on  his  purposes  of  mercy 
towards  his  Church ;  whether  patriarch,  prophets, 
judges,  or  rulers  of  any  description.  As  in  the 
case  of  Abraham,  Isaac,  and  Jacob,  in  preference 
to  Esau,  Moses,  Aaron,  Joshua,  Gideon,  Samson, 
Samuel,  David,  Solomon,  Elijah  and  Elisha,  Isaiah, 
Jeremiah,  and  a  succession  of  prophets,  till  they 
ceased  under  the  old  dispensation.  Under  the 
New  Testament  dispensation  his  sovereio;nty  is 
most  clearly  displayed  in  the  selection  of  the 
apostles.  Who  but  Min,  "  who  sees  not  as  man 
seeth,"  would  have  thought  of  choosing  a  few 
illiterate  Jews  to  convert  the  world  ?  Paul,  indeed, 
is  an  exception  on  the  subject  of  learning,  but  who 
would  have  thought  of  choosing  such  a  bold, 
successful  persecutor  as  Paul. 

With  these  evidences  before  their  eyes,  it  is 
passing  strange  that  some  men  in  this  day,  virtually 
deny  to  Jehovah  the  right  to  select  whom  he 
pleases,  by  a  special  call  to  carry  on  the  same 
kind  design — in  effect,  stripping  the  Lord  of  his 
sovereignty,  while  at  the  same  time  they  are  ready 
to  resolve  every  hard  question  in  their  systems  of 
divinity,  by  the  sovereignty  of  God.  If  the  sinner's 
agency  be  in  effect  taken  away,  and  he  tied  down 
to  the  car  of  fate,  it  is,  according  to  some,  the 
sovereign  will  of  God,  that  it  should  be  so;  yet  the 
mme  Lord  is  not  permitted  to  call,  especially  if  the 


G  O  S  P  E  L     iM  I  N  I  S  r  R  Y  .  209 

called  have  not  been  at  College,  whom  he  will  to 
preach  the  Gospel !  But  God  has,  does,  and  will 
call  whom  he  will,  to  bear  the  glad  tidings  of 
salvation  to  a  dying  world.  I  hold  it  as  incon- 
trovertible, that  God  calls  none  to  preach  who  are 
not  "born  again,"  nor  all  of  those  that  the  Church, 
by  their  rulers,  might  take  in  their  head  to  promote 
to  the  work  of  the  ministry.  But  the  man  whom 
God  allows  to  preach,  feels,  in  common  with  other 
Christians,  a  tender  concern  for  the  salvation  of 
mankind  —  he  feels  more,  he  often  feels  deeply 
impressed  with  the  worth  of  souls,  and  that  im- 
pression is  more  abiding  than  on  other  Christian 
minds.  Such  are  the  nature  and  strength  of  his 
impressions,  often  before  he  knovrs  what  is  working 
with  him,  that  he  can  hardly  forbear  calling  aloud 
to  sinners  to  repent,  &c.  The  Holy  Spirit  is 
often  bringing  into  his  mind,  the  dangerous,  ruined 
situation  of  his  fellow  beings,  while  at  the  same 
time,  he  sees  such  a  fullness  in  the  Saviour  for  all, 
that  he  longs  to  be  telling  them  about  it.  Sooner 
or  later,  he  by  some  means  is  led  to  suspect,  that 
perhaps  God  is  moving  him  to  do  something  in  a 
public  way  in  his  vineyard.  For  a  time  he  will  not 
indulge  the  suspicion;  but  when  it  becomes 
stronger,  his  difficulties  and  objections  begin  to 
rise ;  perhaps  he  has  but  little  learning,  no  pros- 
pect of  obtaining  it,  naturally  ignorant,  &c.,  &c. 
Therefore,  he;  concludes,  that  it  is  impossible  that 
the    Holv    One     should    be    niovino;    him    to    the 


210  CALL      TO      THE 

important  work.  For  a  short  time,  perhaps,  he 
becomes  measurably  easy;  but  some  presentation 
to  his  mind,  through  some  medium,  arouses  him 
again,  he  becomes  uneasy,  and  knows  not  what  to 
do.  He  may  now  be  induced  to  reason  more 
fairly  on  the  subject,  and  venture  to  give  a  word  of 
personal,  or  general  exhortation.  If  he  do  it 
publicly,  though  he  feel  a  good  conscience,  yet  the 
enemy  presents  to  his  mind  what  he  has  done  in 
the  most  gloomy  manner;  he  is,  perhaps,  quite 
ashamed  of  it,  and  resolves  never  to  do  so  any 
more.  But  if  he  maintain  the  life  and  power  of 
rehgion,  his  impressions  will  return,  and  in  such 
manner  that  he  feels  he  cannot  live  easy,  or  happy, 
unless  he  submit  to  do  the  will  of  God.  He 
consents,  or  partly  consents,  for  a  time,  but  again 
a  thousand  objections  will  arise  —  such  as  his 
entire  want  of  qualifications,  the  impossibility,  as 
he  supposes,  of  obtaining  them ;  his  embarrassed 
situation  with  a  family,  perhaps,  &c.  So,  on  the 
whole,  he  will  conclude  again,  and  perhaps  a  score 
of  times,  that  it  cannot  be,  that  God  allows  hiiji  to 
work  publicly  in  the  vineyard,  therefore,  he  will 
abandon  the  idea ;  but  in  order  to  keep  a  good 
conscience,  he  resolves  to  move  in  some  limited 
.sphere,  such  as  praying  in  society,  or  talking 
personally  to  his  fellow  sinners,  or  exhorting 
occasionally  in  the  neighborhood,  &c.  But  in  the 
discharge  of  these  duties  he  is  brought,  perhaps, 
by  some   presentation    of  some   passages  of  Scrip- 


GOSPEL      M  I  N  I  S  T  U  Y  .  211 

ture  to  his  mind  with  light,  and  impressed  by  the 
energy  of  the  Holy  Ghost,  to  think  he  should  go 
further  than  he  had  determined ;  perhaps  by 
hearing  an  appropriate  sermon  on  that  sul)ject,  by 
a  called  minister  of  Jesus,  he  feels  a  strong  con- 
viction in  his  mind,  that  God  is  really  calling  him 
to  the  all  important  work  of  the  ministry;  and 
feels  that  a  woe  will  be  on  him  if  he  do  not  obey. 
He  reluctantly  and  tremblingly  consents  to  do 
God's  will  in  this  matter.  He  now  is  seeking: 
proof  again  and  again,  whether  it  be  God's  will. 
The  Lord  in  mercy  often  condescends  to  give  him 
evidence,  just  in  the  way  he  asked  it,  yet  again  he 
will  doubt,  again  ask  evidence,  again  receive  it^ 
again  doubt,  &c.  But  the  enemy  will  now  perhaps 
assail  him  on  a  new  quarter,  that  is,  cause  him  to 
suspect  his  motives!  this  makes  xhe  honest  mdin. 
start  back  with  horror.  He  knows  the  deceit- 
fulness  of  his  heart,  and  is  ready  to  admit  the 
truth  of  the  suggestions.  Although  he  knows,  on 
an  examination,  that  he  would  not  for  a  thousand 
worlds  engage  in  such  an  embassy  without  the 
appointment  of  the  Great  Head  of  the  Church. 
And  so  he  is  tossed  from  time  to  time,  till  he  is  in 
a  certain  sense  constrained  to  submit.  After  all 
those  evidences  he  often  has  to  be  sought  out  by 
some  deserving  and  catted  ministers  of  the  Gospel, 
before  he  will  make  himself  known. 

I  will  admit,  that  it  is  not  always  manifest  to  the 
man   himself,  nor  to  the  judicature  to  ^yhich  hg 


212  CALL      TO     T  H  E 

applies,  whether  his  impressions  are  to  preach,  or 
only  exhort ;  for  it  appears  these  were  diiferent 
and  some  times  distinct  gifts  in  the  Church  in  the 
apostoHc  age.  But  I  would  observe,  that  it  is 
much  more  satisfactory  to  all,  when  this,  on  the 
first  admission,  can  be  satisfactorily  ascertained. 
Yet  I  have  known  instances,  when  neither  the 
candidate,  nor  judicature  could  ascertain  what 
sphere  Christ  allowed  him  to  move  in,  only  that 
beyond  a  doubt  he  was  powerfully  impressed  to  do 
something  in  a  public  way ;  that  by  attending  to 
the  proper  trials,  he  has  become  satisfied,  himself, 
and  has  given  the  clearest  evidence  to  his  brethren, 
that  God  allowed  him  to  preach  and  expound  his 
word.  It  has  been  made  manifest  on  the  other 
hand,  that  some  had  not  the  gift  of  sermonizing, 
I  would  stop  here  to  remark,  that  the  discipline  of 
our  Church,  on  this  subject,  is  most  admirably 
adapted  to  the  above  mentioned  purpose.  The 
more  experience  I  have  of  it,  the  more  1  am 
pleased  with  its  practical  benefit. 

It  is  impossible  for  me,  in  the  limits  that  I  have 
allowed  myself,  to  tell  all  the  ten  thousand  workings 
of  the  mind,  under  the  influence  of  a  special  call 
of  God  to  preach  the  Gospel.  "■  There  is  indeed 
a  diversity  of  operations,  but  the  same  spirit." 
Suffice  it  to  say,  in  the  language  of  the  Apostle, 
that  "  none  may  lawfully  take  this  office  of  the 
ministry  upon  him,  but  he  that  is  called  of  God, 
as  was  Aaron."     Yes.  especially  called  of  God,  to 


GOSPEL      M  I  :\  I  S  T  R  Y 


that  particular  office.  Again,  after  he  has  evidence 
that  there  is  a  dispensation  of  the  Gospel  com- 
mitted unto  him,  he  ought  to  feel  the  application 
of  the  Apostle's  saying,  in  another  place,  "  Woe  is 
me,  if  I  preach  not  the  Gospel."  I  am  persuaded, 
there  are  many  who  would  not  submit,  if  it  were 
not  for  that  woe,  or  if  they  could  keep  a  good 
conscience,  and  live  in  the  enjoyment  of  religion 
in  their  private  capacity.  It  may  be  ojected  here, 
and  asked,  in  the  language  of  the  Apostle,  if  they 
who  desire  the  office  of  a  bishop,  do  not  desire  a 
good  work  1  Most  assuredly  it  is  a  good  work, 
and  when  those  desires  are  the  effects  of  God's 
special  call  to  that  work,  and  an  evidence  of  that 
call,  together  with  a  longing  desire  to  do  good,  or 
vent  the  feelings  of  the  heart,  the  fire  of  the  Lord 
being  shut  wp  in  the  bones,  such  desire  is  perfectly 
consistent  with  the  exercises  above  described. 

As  further  evidence  of  a  special  call  of  God,  I 
would  refer  you  to  Jeremiah  xxiii.  "Yet  I  sent 
them  not,  nor  commanded  them :  therefore  they 
shall  not  profit  this  people  at  all,  saith  the  Lord." 
No:  God  had  not  sefit  those  prophets;  for  this 
reason  they  should  not  profit  those  that  heard 
them;  vice  versa,  if  God  had  sent  them,  they 
would  have  profited  the  people,  more  or  less ;  and 
so  it  is  to  this  day,  and  will  be  till  "  all  the  Lord's 
people  are  prophets."  Those  who  undertake  this 
important  work,  without  a  special  commission 
from    the  Great  Head  of  the  Church,  do    as  the 


214  CALLTOTHE 

sons  of  Levi,  in  another  case,  they  '^  take  too 
much  upon  them."  In  proof  of  which,  I  would 
refer  you  to  2  Cor.  v.  20.  ^'  Now  then  we  are  am- 
bassadors for  Christ ;  as  though  God  did  beseech 
you  by  us,  we  pray  you  in  Christ's  stead,"  &.c. 
Ambassadors!  What  man,  in  his  senses,  would 
undertake  an  embassy  to  a  foreign  court,  and 
especially  to  an  unfriendly  power,  without  the 
proper  authority,  or  appointment  from  his  govern- 
ment ]  Or  if  he  were,  though  he  possessed,  in 
many  respects,  the  most  rare  qualifications,  would 
not  that  court,  or  people,  with  whom  he  had  taken 
into  his  head  to  negotiate,  laugh  at  him,  or  treat 
him  with  the  utmost  indifference.  Wherefore  1 
Because  he  shows  not  his  credentials.  Or  if  he 
show  credentials  signed  by  some  one,  or  many  who 
had  not  the  authority  to  do  so,  it  would  amount 
t©  the  same  thing.  Just  so  it  is  with  a  preacher, 
who  can  only  produce  credentials  from  his  Church, 
or  Church  Judicature,  while  he  cannot  give  any 
evidence,  that  they  are  counter-signed  by  the  King 
and  Head  of  the  Church.  He  undertakes  to  treat 
with  the  inhabitants  of  a  rebellious  province ;  who 
indeed  have  deeply  revolted  from  the  government 
of  God:  but  the  people  Usten  to  him  with  indiffer- 
ence, and  perhaps  not  one,  after  very  many  efforts, 
consents  to  the  terms  of  reconciliation.  Wherefore  1 
Because  they  do  not  recognize  the  authority,  with 
which  he  professes  to  be  clothed — they  do  not 
hear  and  feel  him  speaking  "  in  the  demonstration 


GOSPEL      MINISTRY.  215 

of  the  SPIRIT  and  with  power  ;"  comaiendiiig 
himself  to  every  man's  conscience — the  word 
which  he  speaks  comes  "in  word  only,"  not  "in 
power  and  much  assurance."  O  ye  professed 
ambassadors  of  Jesus,  re-examine  your  invisible 
credentials,  see  if  they  be  from  the  proper 
authority ! 

Christ  says  to  his  apostles,  '^  Lo !  I  am  with 
you  even  to  the  end  of  the  world."  Now,  it  is 
obvious  that  this  precious  promise  w^as  not  intended 
alone  for  the  Apostles — for  Jesus  w^ell  knew  they 
would  not  live  to  the  end  of  the  world.  The 
promise,  therefore,  must  be  taken  as  applicable  to 
all  the  legitimate,  or  called  preachers  of  the  Gospel, 
in  every  succeeding  age  of  the  world.  Yes,  called 
preachers ;  for  if  they  run  when  he  does  not  send 
them,  it  is  presumption  to  claim  the  promise.  Yes, 
blessed  be  God,  every  real  minister  of  the  cross, 
however  humble  in  talents,  if  he  be  faithful,  may 
humbly  claim,  and  feel  the  apphcation  of  that 
all  supporting  promise.  Again,  it  is  said,  God 
chose  some  Apostles,  some  teachers,  &c.  God 
chose:  yes,  some  fishermen,  some  tent  makers,  &c. 
And  so  does  the  sovereign  Head  of  the  Church 
continue  to  choose  some  mechanics,  some  farmers, 
some  lawyers,  some  doctors,  and  some  of  various 
occupations,  from  among  the  learned,  and  less 
learned ;  and  who  shall  reply  against  God, 
on  the  one  hand,  or  run  before  they  are  sent  on 
the  other  ? 


216  CALL     TO     THE      MINISTRY. 

I  mast  conclude  this  lecture,  already  more 
lengthy  than  was  anticipated,  by  devoutly  praying 
to  the  Lord  God,  henceforth  to  hedge  up  the  way, 
and  prevent  all  those  whom  he  has  not  called,  and 
open  the  way  by  his  providence,  for  all  those 
whom  he  has,  or  may  call  to  the  holy  work  of  the 
Gospel  ministry.    Amen. 


LECTURE    XXIV. 


ON  THE  QUALIFICATIONS  OF  A  GOSPEL 
MINISTER. 

In  my  last  lecture  I  touched  one  qualification, 
without  which,  all  others  are  utterly  useless;  that 
is,  religion,  experimental  religion.  I,  from  my  very 
soul,  pity  the  man  who  attempts  to  direct  others  in 
a  way  that  he  himself  has  never  known.  I  think 
it  was  the  great  and  good  Whitefield,  who  once 
said,  God  could  not  permit  a  greater  curse  to  come 
on  a  people  than  a  Christless  minister.  But  Jesus 
has  settled  this  matter  at  once,  when  he  said,  ''If 
the  hlind  lead  the  blind,  both  will  fall  into  the 
ditch ;"  that  is,  if  the  unconverted  teach  the 
unconverted,  they  both  will  fall  into  hell.  Then 
let  a  man,  let  a  preacher  examine  himself 

But  there  are  literary  qualifications  highly 
useful,  if  not  absolutely  necessary,  in  order  to 
usefulness.  I  know  all  acknowledge  that  God  is 
able  to  take  the  most  illiterate  and  make  them 
useful.  So  could  he  use  as  a  sovereign,  Baalam's 
19 


218  QUALIFICATIONS     OF 

ass,  "  to  reprove  the  madness  of  the  prophet ;"  but 
this  does  not  argue  that  study  and  learning  are  not 
necessary.  It  always  gives  me  pain,  w^hen  1  hear 
a  professed  preacher  of  the  Gospel  begin  to 
exclaim  against  learning,  as  being  useless  and 
entirely  unnecessary.  I  want  no  belter  evidence 
of  a  man's  ignorance  who  does  so.  Were  he  a 
man  of  good  sense  and  application,  while  he  would 
deplore  its  being  made  "  a  sine  qua  n^n"  in  the 
admission  of  preachers  in  any  Church,  he  would 
feel  and  lament  his  own  want  of  it.  Those 
exclaimers  against  learning,  are  generally  prompted 
by  the  most  unworthy  motives ;  because  they  have 
not  learning,  they  would  wish  to  undervalue,  and 
bring  it  into  disrepute.  But  those  very  men 
undertaking  to  teach  others,  give  the  clearest 
evidence  of  the  great  importance  of  learning  in 
the  Gospel  ministry.  For,  in  their  attempts  to 
expound,  and  connect  God's  word,  they  make  such 
wretched  work  of  it,  that  many  of  their  hearers 
clearly  perceive  that  they  are  "  darkening  counsel, 
by  words  without  knowledge."  That,  for  want  of 
some  necessary  learning,  and  good  sense,  they  are 
merely  guessing  at  many  things,  and  that  too  with 
as  little  probabiUty,  as  the  bulk,  or  any  of  their 
hearers  could  guess.  Men  of  sense,  without 
reflection,  are  too  apt,  not  only  to  turn  from  such 
teachers,  but  from  the  cause  which  they  essay  to 
support.  This  is  wTong  in  those  men,  utterly 
wron°j ;  imt  such  pretended  teachers  will  bear  part 


i 


A      GOSPEL      M  I  N  I  S  T  E  R  .  219 

of  the  sin.  It  is  to  be  sincerely  lamented,  that 
there  are  but  too  many  professed  preachers,  in 
various  denominations,  who  give  evidence  of 
scarcely  one  solitary  qualification  for  the  Gospel 
ministry.  I  have  ever  thought  learning,  and  "  much 
learning,"  too,  an  excellent  auxiliary  to  a  called 
preacher  of  the  Gospel ;  and  1  shall  always  have 
the  example  of  a  Paul  to  bear  me  out.  But,  in 
this,  as  well  as  in  other  matters,  the  Christiaa 
world  has  run  to  opposite  extremes.  I  do  not 
mean  by  this  suggestion,  that  a  man  may  have 
too  much  learning  to  be  a  preacher,  especially  if 
he  has  acquired  it  before  he  was  called  of  God  to 
th,e  work.  But  I  mean  that  certain  degrees  of 
learning,  required  by  some  Churches,  are  not 
warranted  by  God's  word.  The  Scriptures  no 
where  tell  us,  for  example,  that  every  minister 
before  he  preaches  the  Gospel,  must  have  a  know- 
ledge of  so  many  languages,  sciences,  &c.  I  repeat 
that  these  qualifications  are  desirable,  but  ougbt 
never  to  be  made  a  limit  for  the  Holy  Ghost ! 
The  Great  Head  of  the  Church  has  given  clear 
evidence  of  his  sovereignty  on  this  subject.  He 
called  "some  learned,  and  some  less  learned."  It 
is  no  solid  objection  to  this  example,  to  say  that 
ALL  the  Apostles  were  inspired,  and  had  Jesus  for 
their  immediate  instructor.  True :  but  we  never 
hear  of  his  sending  Peter,  John,  &c.,  to  Gamaliel, 
to  acquire  as  much  learning  as  Paul.  And  after 
they  were  inspired,  and  their  immediate-  teacher 


220  QUALIFICATIONS     OF 

had  ascended  into  glorj,  the  people  will  perceive 
that  thej  were  unlearned,  and  ignorant  men, 
(ignorant  of  such  human  acquirements  as  Paul 
had,)  and,  on  that  account,  were  amazed  at  the 
power  which  attended  their  word.  But  every 
day's  experience  proves  the  folly,  not  to  say 
wickedness,  of  making,  say  a  knowledge  of  the 
dead  languages,  with  other  correspondent  literature, 
a  criterion  hy  which  to  judge  of  the  qualifications 
of  a  preacher.  For  example :  C.  and  D.  were 
botli  reli odiously  educated,  and,  in  mature  age,  both 
professed  religion  and  joined  the  Church.  C.  had 
received  an  excellent  collegiate  education ;  D.  had 
only  R  co?nmo?i  English  education;  they  both  felt 
it  their  duty  to  preach ;  C.  was  received,  but  D. 
was  rejected.  They  both  appeared  to  be  pious. 
D.  lamented  his  want  of  learning,  he  was  very 
studious,  and  soon  became  a  tolerably  good  gram- 
marian, and  also  acquired  considerable  knowledge 
of  the  useful  sciences — say,  Geography,  Astronomy, 
Natural  Philosophy,  &c.  But  he  was  entirely 
ignorant  of  the  Latin  and  Greek  languages.  C. 
in  the  mean  time,  was  progressing  in  his  trials, 
and  was  presently  licensed  to  preach.  After  some 
time  he  was  ordained,  and  was  called  by  every 
one  a  man  of  sense.  By  a  turn  of  divine  provi- 
dence, D.  was  also  brought  to  the  ministry,  but  not 
in  the  same  Church.  He  was  a  man  of  excellent 
sense,  and  dependent  on  his  God  ;  for  he  had  not 
much  learning  to  depend  on.     His  good  sense,  and 


A     GOSPEL      MINISTER.  221 

pathetic  discourses,  soon  attracted  attention,  and, 
believe  me,  iny  brethren,  when  I  assure  you,  it 
was  not  Jong  before  he  was  considered  by  the 
wise  and  discerning,  a  much  greater  and  much 
more  useful  preacher  than  C.  And  so  we  might 
muhiply  examples  of  a  similar  kind. 

The  great  Alexander  Anderson,  of  Summer 
county,  Tennessee,  did  not  know,  perhaps,  a  word 
of  Latin  or  Greek;  yet,  who  was  more  eloquent  I 
Who  was  more  ^powerful  in  the  Gospel  \  Who 
attracted  the  attention  of  the  wise,  and  unwise,  of 
the  learned,  and  unlearned  more  than  he  I  Who 
was  more  useful^  while  he  was  on  the  walls  of 
Zion  \  O  Anderson  !  thy  name  shall  stand  as  a 
perpetual  monument  of  God's  sovereignty  in  his 
choice  of  preachers,  and  as  a  constant  reproof  to 
those  who  reject  all  applicants  for  the  ministry, 
who  cannot  read  Latin  and  Greek. 

But  on  this  subject,  I  would  say,  as  did  Paul,  in 
another  case ;  if  God  call  a  man  to  preach,  being 
learned,  let  him  not  seek  to  be  unlearned,  (that  is, 
undervalue  it.)  If  he  be  called,  being  unlearned, 
let  him  not  seek  more  learning,  than  will  tend  to 
his  greater  usefulness.  Usefulness,  indeed,  ought  to 
be  the  high  object  of  every  preacher  of  the  Gospel, 
and  just  so  much  learning,  all  things  considered, 
as  will  best  promote  that  object,  ought  to  be  sought 
and  obtained  at  any  sacrifice.  But  for  a  person 
who  has  arrived  to  mature  a^e,  and  is  called  of 
God    to  preach,  to  go,  even  if  it  were  convenient 


222  QUALIFICATIONS     OF 

to  a  College,  there  to  spend  several  years  in  ac- 
quiring parts  of  learning  not  absolutely  necessary, 
while  souls  are  perishing  and  sinking  into  hell 
every  day,  seems  to  me  to  be  entirely  wrong. 
Perhaps  while  he  is  striving  to  comply  with  an 
unauthorized  rule,  he  might  have  been  the  means 
of  saving  some  souls  from  the  damnation  of  hell 
How  will  such  account  to  his  piaster  in  the  general 
judgment  ? 

But  are  you  waiting  with  impatience  to  hear 
what  parts  of  learning  are  necessary  to  further 
usefulness  ?  In  answer  to  the  Cumberland  Pres- 
byterian Preacher,  I  would  say.  Look  into  your 
Discipline.  There  you  will  see  an  enumeration 
of  qualifications  that,  I  think,  are  predicated  on 
reason  and  God's  word  !  The  more  I  contemplate 
those  acquirements,  the  more  I  am  pleased  with, 
and  think  them  indispensable;  at  least  the  greater 
part  of  them.  None  will  deny  the  utility  of  the 
study  and  knowledge  of  Church  History,  and 
Theology.  As  to  the  English  Grammar,  common 
sense  teaches  the  propriety  and  necessity  of  it.  It 
is  fit  that  a  preacher  should  understand,  at  least, 
the  general  principles  of  that  language,  in  which 
he  preaches.  He  can  then  speak  without  offence 
to  the  learned,  and  the  unlearned  can  better  under- 
stand him.  For  a  knowledge  of  the  grammar  will 
enable  the  speaker  to  convey  his  ideas  with  more 
clearness  to  the  weakest  understanding.  Moreover, 
the   Gospel  which  he   expounds,  is  written  gram- 


K     GOSPEL     M  I  N  I J3  r  E  R  .  223 

iiiaticallj.  and  often,  especially  in  controverted 
points,  he  has  to  apj:)lj  to  the  rules  of  grammar  to 
give  a  sound,  hteral  construction  of  the  word. 

As  to  Geography,  it  is  impossil)le,  without  a 
miracle,  for  any  one  to  understand  many  of  tlie 
historical  parts  of  the  Scripture  without  it.  Sup- 
pose a  preacher,  who  had  not  studied  Geography, 
were  asked  where  Egypt  is,  the  country  in  which 
the  children  of  Israel  sojourned  so  long?  Where 
is  the  Red  Sea,  where  God  wrought  miracles? 
Where  is  the  wilderness,  through  which  Israel 
were  forty  years  passing?  Where  is  Canaan? 
Where  is  Jerusalem,  where  our  Lord  atoned  for 
sinners?  Where  is  Athens,  Corinth,  Ephesus, 
Rome,  and  a  thousand  other  places  of  which  the 
Scriptures  speak,  where  many  important  things 
occurred,  mentioned  in  the  word  ?  Such  questions 
will  at  once  convince  the  reasonable  man  of  the 
necessity  of  a  knowledge  of  Geography. 

Astronomy.  There  is  Astronomy  in  the  Bible; 
the  study  of  which,  is  so  sublime,  and  so  calculated 
in  its  nature,  to  give  extended  views  of  the  wisdom, 
power,  and  goodness  of  our  Christ,  who  created, 
and  possesses  those  muhiplied  systems  of  worlds 
called  heavenly  bodies,  that  Dr.  Young  exclaimed, 
with  great  propriety,  "  The  undevout  Astronomer 
is  mad  !"  Whatever  science  that  is  soon  acquired, 
which  tends  to  enlarge  our  views  of  the  blessed 
Trinity,  which  gives  us  clear  discoveries  of  the 
infinite  power,  the  infinite   goodness,   and  inliniie 


'124:       Q  U  A  L  1  F  1  C  A  1"  1  O  N  S  OF  A  M  I  M  S  T  E  R  . 

wisdom  of  the  blessed  Jesus,  must  tend,  if  properly 
improved,  to  our  greater  usefulness.  And  such 
is  the  science  of  Astronomy,  I  think,  beyond 
contradiction. 

Natural  Philosophy.  This  is  a  pleasing,  and 
most  useful  study.  The  more  we  know  of  it,  the 
more  we  are  amazed  at  the  exquisite  skill,  and 
unbounded  goodness  of  the  great  Creator.  God 
is  proclaimed  on  every  discovery  we  make.  Its 
effect  on  the  devout  mind  are  similar  to  that  of 
Astronomy. 

But  the  knowledge  of  these  things  T  would  not 
enjoin  before  the  "called  of  God"  should  open  his 
mouth  to  warn  sinners.  No,  let  him  exhort,  and 
if  he  promise  usefulness,  after  he  acquires  the 
grammar,  Ucense  him.  If  he  continue  to  be  useful, 
or  promise  more  usefulness,  after  he  has  obtained 
the  balance,  ordain,  or  lay  hands  on  him. 

Yet  it  would  be  quite  desirable  to  have  some 
preachers  more  learned  than  here  described.  We 
have  some,  and  hope,  if  God  see  it  best,  that  he 
will  continue  to  call  some  Pauls  as  well  as  some 
Peters.  Even  so,  Amen.  Lord  let  thy  will  be  done ! 


LECTURE    XIV. 


A  SOLEMN  ADDRESS  TO  MINISTERS  OF  THE 
GOSPEL. 

Although  I  have  humbly  hoped,  that  these 
lectures  might  be  somewhat  profitable  to  all 
denominations  of  Christians;  yet  this  lecture  is 
designed  jparticularly ,  for  the  preachers  of  that 
denomination  to  which  I  belong ;  if  others  get 
benefit  I  shall  rejoice. 

My  dear  brethren,  and  sons  in  the  Gospel 
ministry,  near  twenty  years  experience  and  obser- 
vation have  taught  me,  that  almost  every  thing 
depends  on  the  preachers,  as  instruments,  in  pro- 
moting the  Kingdom  of  Christ  in  the  world.  I 
repeat  it — almost  every  thing,  directly,  or  indirectly. 
It  is  acknowledged,  indeed,  that  ^'when  Zion 
(collectively)  travail,  she  shall  bring  forth ;"  but  it 
is  equally  true,  and  ought  not  to  be  dissembled,  or 
concealed,  that  the  preachers,  where  there  is  a 
Gospel  ministry,  are  ordinarily,  if  not  ahvays,  the 
means  of   stirring   up    Zion    to   travail.      When, 


226  SOLExMN      ADDRESS 

within  jour  recollection,  did  a  revival  of  God's 
work  take  place,  that  did  not  begin  with  the 
preachers  ?  Perhaps  jou  cannot  point  to  the  time 
or  place,  where  there  was  preaching.  Yes,  when 
the  fire  is  shut  up  in  the  bones  of  the  preacher — 
when  he  begins  to  exclaim,  *^  O  that  my  head 
were  waters,"  &c.,  when  he  begins  to  feel  quite 
restless — in  short,  when  he  feels  as  if  he  could  not 
live  unless  God  revive  his  work,  then  it  is,  and 
generally  not  till  then,  that  God's  people  to  whom 
he  preaches,  begin  to  awake.  They  catch  his 
spirit,  they  enter  into  his  views,  and  they  become 
co-workers  in  the  sacred  cause.  And  permit  me 
to  remark  here,  that  it  comes  with  an  ill  grace  for 
a  preacher,  whose  own  heart  is  cold,  to  reprove 
coldness  in  his  fellow  professor ;  whose  own  heart 
is  dull,  to  reprove  it  in  others ;  whose  own  heart 
is  worldly,  to  reprove  the  same  spirit  in  others ; 
whose  own  heart  is  indulging  pride,  to  reprove  it 
in  the  Church  ;  whose  own  heart  is  in  a  great 
decree  unconcerned  for  poor  sinners,  to  abuse  the 
Church  for  not  feeling  about  their  situation  ;  and 
nnally,  whose  own  heart  is  unbelieving,  to  reprove 
the  Church  for  their  unbelief.  And  what  is  worse 
than  all,  such  reproof,  &c.,  arising  from  such  a 
source,  is  sure  to  have  little  or  no  good  effect.  We 
cannot,  my  dear  brethren,  ^' scald  with  cold  water!" 
But  when  the  preacher  feels  what  he  inculcates,  to 
the  very  heart — when  he  is  honest,  to  live  what 
he  preaches,  when  the   feeling  of  his  soul,  beams 


TO      MINISTERS.  227 

out  in  bis  countenance,  his  gesture,  his  speech,  &c., 
those  who  have  ever  felt  the  situation  of  sinners, 
will,  and  must  feel.  They  begin  to  cry  to  God, 
first  for  themselves,  and  then  for  sinners ;  they 
wrestle,  and  will  not  be  comforted  without  spiritual 
children ;  they  are  now  in  a  situation  to  hear 
preaching  with  hearts  hfted  to  God,  crying  with 
almost  every  breath,  "  Lord,  send  thy  word  with 
power  to  the  hearts  of  the  people."  God  hears, 
and  helps  his  servants  to  preach  "  in  the  demon- 
stration of  the  spirit  and  with  power,"  and  the 
blessed  work  begins;  and,  by  minding  the  same 
THINGS,  and  walking  by  the  same  rule,  the  blessed 
work  is  carried  on. 

On  the  contrary,  perhaps,  almost  every  revival 
of  religion  that  dechnes,  the  declension  begins  in 
the  hearts  of  the  preachers.  This  may  be  saying 
too  much,  but  I  am  persuaded,  that  it  will  generally 
hold  good,  for  I  hold  it  as  undeniable,  that  a 
religious  people  cannot  continue  long  cold  and 
lifeless,  who  constantly  attend  on  intelligent, 
spiritual,  heart-searching,  and  faithful  preaching. 
When  the  preacher  begins  to  backslide  in  heart, 
you  will  soon  see  a  correspondent  disposition  in  the 
major  part  of  the  professors.  And,  O,  then  the  work 
begins,  of  not  "  provoking  to  love  and  good  works," 
but  to  sloth,  worldly-mindedness,  &c.  There  may 
be  some  exceptions  to  this  general  rule ;  but, 
brethren,  let  us  examine  ourselves  critically,  and 
see  where,  or   when,  the  work   declines,  if  it  did 


228  K  O  L  E  M  i\      A  I)  I)  R  E  S  S 

not,  first,  or  simultaneously  decline  in  our  hearts! 
A    preacher,    preparing    to    take    the   lead  in    a 
declension  ot  God's  work,  first  suffers  his  mind  to 
be  led   away  by  the  cares  of  the  world,  or  some 
other  thing,  or  things,  that  are  not  lawful  in  their 
nature,  or  unlawfully  pursued:  he  then,  by  degrees 
begins   to    decline   in    personal   holiness,   and,  in 
proportion    to    this,    his    concern    for     mankind 
will  grow  weaker,  and  weaker ;  in  proportion  to 
that  state  of  mind,   his  spirit  will  become   more 
conformed  to  this  world.     He  can  now  converse 
an  hour  or  two  with  a  sinner,  and  never  mention 
the    name    of    Christ!       Religious    conversation 
becomes  a  great  cross  to   him,  and  he   can,  with 
considerable   facility,  engage    in  "  jestings    which 
are  not  convenient ;"  of  course,  now  his  discourses 
are  flat,  sapless,  lacking  energy,  and  almost  every 
thing    calculated    to    make    them    useful ;    having 
almost  quit  looking  for,  or  expecting  God's  people 
to  be  made  very  happy,  and  sinners  awakened  and 
converted,  he    contents    himself,    in    a   measure, 
if    he  can    study  out    and    communicate    a    new 
idea  to  amuse  and  please  the  ear  a  little.     Or,  if 
occasionally,  in  the   act  of  preaching,  by  dwellino; 
on  eternal  things,  he  gets  jhis   mind   awakened  a 
little,  and    preaches   with   some   energy,  it  is  not 
pursued  with  entreaties,  prayers,  exhortations,  con- 
versations, &c.;  hence  the  blessed  work  of  saving 
sinners  ceases,  God's    people  grow   cold,   sinners 
grow  hard,  and  the  enemy  triumphs 


I  i>     M  I  N  r  S  T  E  R  s .  229 

There  is  another  prominent  cause  of  the  declen- 
sion of  the  proper  spirit  of  preaching,  and  conse- 
quently of  God's  work  in  his  vicinity;  and  that  is 
what  is  called  spiritual  (perhaps  improperly)  pride, 
especially  amongst  young  preachers,  or  the  heart 
becoming  lifted  up  by  their  performances,  success, 
&c.  The  Apostle  advises  not  to  promote  a  novice 
(in  the  margin  young  convert)  to  the  ministry,  lest 
he  be  puffed  up,  and  fall  into  the  condemnation  of 
the  devil — and,  O  how  often  have  we  seen  some- 
thing of  this  *•  puffing  up  ?"  Young  men,  to  whom 
God  had  given  talents,  and,  to  all  appearances,  a 
deep  concern  for  the  welfare  of  precious  souls, 
and  who  for  a  time  promised  fair,  to  be  extensively 
useful  in  the  Church,  after  a  while  seem  to  grow 
proud  of  their  success,  and  of  the  applause  of  the 
unthinking  muhitude  ;  and  ready  to  ascribe,  at  least 
in  part,  to  themselves,  what  is  abstractly  of  God. 
If  they  be  God's  called  preachers,  they  are  soon 
made  to  feel  "  in  whom  their  great  strength  lieth  ;" 
if  they  now  humble  themselves,  watch  and  pray 
incessantly  against  the  indulgence  of  such  a  spirit 
in  future,  God  will  again  afford  them  necessary 
aid  in  the  administration  of  his  blessed  word ;  if 
not,  they  will  by  degrees  decline,  and  though  they 
may  prepare  labored  discourses,  which  may  amuse 
and  please  the  outward  ear,  their  preaching  will  be 
unprofitable  to  saint  and  sinner;  no  energy,  no 
success  will  attend  their  administration.  Such, 
howevei,  when  their  consciences  begin  to  accuse 


230  SOLEMN      ADDRESS 

them,  have  a  salvo,  and  that  is,  the  sovereignty  of 
God  !  til  at  is,  God,  as  a  sovereign,  will  not  always 
accompany  his  word  with  power.  Thus,  virtually 
rolling  the  blame  of  their  pride,  sloth,  carnality, 
want  of  spirituality,  &c.,  on  the  blessed  Jehovah ! 
But  God  looks  through  such  folds  of  hypocrisy, 
and  abhors  such  a  subterfuge.  Let  preachers,  above 
all  people  under  heaven,  have  the  Lord's  saying 
deeply  and  earnestly  impressed  on  their  minds — 
"  He  that  exalteth  himself  shall  be  abased." 

My  dear  brethren,  and  sons  in  the  Gospel,  do 
you  want  to  be,  and  continue  to  be  useful,  honored 
of  God,  and  die  happy  \  If  you  do,  O  suffer  the 
word  of  exhortation,  or  direction.  In  first  attend- 
ing to  personal  holiness,  in  your  own  hearts  and 
lives  ;  for  it  is  vain  for  us  to  expect  successfully  to 
preach  holiness  to  others,  while  we  are  not  breath- 
ing after  it  ourselves.  It  is  vain  for  us  to  tell  the 
Church  to  live  to-day,  w4th  consciences  void  of 
offence  towards  God  and  man,  unless  ice  have  such 
consciences:  it  is  vain  to  preach  the  high  privilege 
of  God's  people,  in  daily  access  to  the  throne  of 
God,  unless  ice  have  such  access.  It  is  vain  to 
enforce  the  solemn,  and  important  commandment, 
'^  Whatsoever  ye  do,  do  all  to  the  glory  of  God," 
unless  tve  act  with  an  eye  single  to  tl>e  divine 
honor.  It  is  vain,  at  a  solemn  moment,  for  us  to 
reprove  for  levity,  inconvenient  jesting,  &c.,  when 
the  next  hour,  or  day,  perhaps,  ive  are  quite  full  of 
levity,  jestings,  &c.     But  you  will,  perhaps,  object 


TO      MINISTERS.  231 

here,  and  say,  "  Must  we  not  preach  the  truth, 
though  the  lash  gives  our  own  bodies  stripes  I" 
Yes,  but  it  is  to  be  awfully  feared,  that  there  are 
too  many  who  content  themselves  with  preaching 
the  truth  to  others,  while  they  themselves,  in  a 
measure  at  least,  are  the  servants  of  sin  !  and 
moreover  it  is  beyond  all  doubt,  unless  you  live 
and  feel  what  you  preach,  it  will  not  have  effect. 
You  will  not,  you  cannot  enforce  it  in  the  same 
way ;  God,  I  think,  ordinarily  will  not  bless  it,  as 
if  it  came  from  an  honest  heart,  or  a  heart 
ardently  engaged  in  what  the  tongue  inculcates. 

There  is  something  in  ourselves  which  recoils 
at  condemnation,  consequently,  an  unholy  preacher 
cannot  enforce  and  jpress  the  necessity  of  holiness 
on  his  hearers,  like  one  who  feels  what  he  is 
preaching.  God,  as  a  sovereign,  may  make  truth 
efficacious  in  unholy  hands,  but  this  is  not  his 
ordinary  way  of  dealing.  When  we  preach  what 
condemns  ourselves,  we  have  not  the  same  fortitude 
or  confidence  to  enforce  it  on  others:  just  like  a 
man  when  he  prays,  if  he  pray  with  his  heart, 
condemning,  he  prays  with  hesitation,  with  doubt, 
with  unbelief,  or  want  of  confidence.  Personal 
holiness^,  or  near  living  to  God,  is  the  foundation  of 
every  thing,  to  a  preacher  called  of  God :  if  he 
have  daily  access  to  the  throne,  if  he  have  daily 
communion  with  God,  he  has  light  to  discern,  and 
love,  and  prospects  to  excite  him  to  approach 
God  with  an  humble  confidence,  to  direct  him  in 


232  S  O  L  E  .M  .\      A  i>  I)  K  K  S  S 

his  whole  duty,  to  "  work  in  him  to  will  and  to 
do."  Feeling  God's  love  burning  in  his  own  heart ; 
feeding  on  the  sincere  milk  of  the  word  himself, 
he  can,  "feed  the  lambs,  he  can  feed  the  sheep." 
O  how  dry,  unsavoury,  and  unprofitable  is  it  for  a 
preacher  to  talk  to  Christians  about  the  joys  of 
heaven,  when  he  is  feeling  no  such  prehbations  of 
those  joys  in  his  own  soul  1  Yet,  it  is  the  express 
command  of  his  God,  to  feed  his  sheep  and  lambs. 
How^  will  he  do  it,  unless  he  himself  get  fed  by 
the  great  Shepherd  ?  But  will  not  the  Shepherd 
feed  his  under  shepherds,  if  they  do  their  duty? 
And  so  as  it  regards  preaching  the  law,  or  the 
torments  of  the  damned  ;  if  the  preacher  be  far 
from  God,  he  does  not  see  eternal  things  as  they 
are,  therefore  all  the  terror  he  can  preach  will  have 
but  little  effect. 

But  again,  in  order  to  usefulness,  it  is  necessary 
for  a  preacher  to  be  careful  in  his  choice  of  subjects 
to  preach  from.  In  this,  to  be  sure,  we  must 
exercise  our  judgment,  but  we  must  exercise  it 
with  an  eye  single.  For  example:  if  the  con- 
gregation were  all  Christians,  it  would  not  be 
prudent  to  choose  a  subject  entirely  applicable  to 
the  unconverted  ;  and  so  vice  versa. 

But  while  we  are  exercising  our  judgment  in 
this  matter,  we  ought  to  do  it  with  hearts  fervently 
engaged  wdth  God,  to  direct  by  his  Spirit.  Our 
enquiry  ought  to  be,  what  subject  would,  most 
probably,  be  useful ;  what  subject,  the  description 


TO      MliNlSTERS.  233 

of  which,  will  tend  most  to  the  divine  glory ;  what 
subject  will  be  most  likely  to  reclaim  the  backslider, 
or  convert  the  sinner?     Not  what  subject  shall  I 
be  likely  to  have  the  most  liberty  in  preaching,  or 
will  lead  me  to  make  the  most  popular  discourse. 
Ah !  me !  how  many  times  have  whole    sermons 
been  lost  for  want  of  proper  motives   in  selecting 
the  subject  ?     Or,  if  the  motives  were  right  in  part, 
they  were   mixed   with    a   sufficient    quantity   of 
selfish,  or  unworthy  motives,  to    render  it  partly 
useless.     God  sees  our  hearts  at  this,  as  well  as  at 
all  other  times.     The  subtle  enemy  of  our  souls  is 
ready  to  say  to  the  deceitful  heart,  "  Well,  you  are 
going  to  preach  to  a  polite,  learned  audience,  to- 
day, choose  something  that  will    be  entertaining, 
and  treat  it  with  such  embellishments,  that  you 
may  attract  notice,  and  it  will,  perhaps,  be  a  means 
of  preparing  them  for  more  pointed  truth  bye  and 
bye."     This  all  looks  plausible  enough,  and  carnal 
reason,  and  the  proud  heart,  are  ready  enough  to 
give  in  to  it.     But  had   the   heart  felt  passive  on 
the  subject  of  choice,  and  cried  fervently  to  God 
to  determine  the  mind,  perhaps  the  mind  would 
have  been  determined  on  something  like — "Marvel 
not  that  I  said  unto  thee.  Ye  must  be  born  again ;" 
or  "  Behold  now  is  the  accepted  time,"  &c.  While 
the  preacher  is  "preparing"  his  audience  for  more 
"pointed"  truths,  some  of  them  may  "  hft  up  their 
eyes  in  hell,  being  in  torment!"     I    recollect    to 
have  read  in  some  work,  about  a  godly,  and  called 
20 


534  N  O  L  E  P.l  iN     ADDRESS 

minister  of  Jesus,  in  Scotland,  who  never  was  at 
a  loss  to  know  what  suhject  to  preach  from,  after 
he  had  conversed  with  his  God  on  the  occasion, 
until  he  was  called  upon  to  preach  the  coronation 
sermon  of  a  wicked  king.  He  asked  his  God,  as 
usual,  what  subject  to  preach  from.  There  was  a 
subject  powerfully  impressed  on  his  mind,  that 
would  have  led  him  directly  to  expose  the  wick- 
edness and  abomination  of  his  sovereign :  he 
resisted  it  and  began  to  look  for  another,  but 
would  still  pray  to  God  for  direction.  The  same 
subject  was  powerfully  impressed  on  his  mind 
again,  and  perhaps,  the  third,  or  many  times.  He 
indulged  carnal  reason,  or  slavish  fear,  and  finally, 
contrary  to  his  constant  practice,  rejected  that 
subject,  and  took  one  of  his  own.  God  was 
displeased,  and  ever  after,  to  the  day  of  his  death, 
he  was  always  in  difficulties  about  what  subjects 
to  preach  from,  though  he  sought  a  decision 
*' carefully  with  tears."  Let  us  take  warning  my 
brethren ;  let  us  not  consult  the  flesh  when  we 
are  choosing  texts;  let  us  not  hypocritically  ask 
God  for  a  subject,  while  we  have  a  will  for  our 
own,  or  are  predetermined  to  take  such,  or  such  an 
one.  I  repeat  it,  that  we  should  always  feel 
perfectly  passive  in  our  own  minds,  when  we  are 
asking  God  to  direct  by  his  holy  Spirit.  If  we  do, 
and  have  a  single  eye,  I  think,  generally,  God's 
preachers  may  know  when  they  are  right.  And,  in 
studying,  or  meditating  on  our  subjects,  previously 


TO      MINISTERS.  235 

to  preacliing,  our  eye  should  be  as  single  as  in 
the  choice ;  and  the  same  spirit  and  aim  should 
run  through  the  whole  of  the  sermon,  when  we 
deliver  it. 

Those  who  would  be  useful  in  the  ministry 
must  be  careful  to  maintain  "a  form  of  sound 
words,"  What  an  awful  responsibility  rests  on  the 
ministers  of  Jesus  !  Every  preacher  of  the  Gospel, 
it  is  presumable,  has  less  or  more  influence  among 
mankind;  and  just  in  proportion  to  that  influence, 
so  will  he  be  the  instrument  of  ruining  souls,  should 
he,  by  pride,  or  any  other  cause,  be  left,  or  induced 
to  embrace  and  preach  '*  damnable  heresy."  Or, 
if  not  directly  damning  in  its  nature,  yet  leading  to 
such  consequences ;  and  I  doubt  not,  such  perni- 
cious sentiments  have  often  been  the  effect  of  an 
undue  desire  to  be  "wise  above  what  is  written," 
or  a  suffering  the  mind  to  be  bewildered  in  meta- 
physical searches,  and  researches,  until  the  man,  by 
degrees,  departs  from  the  simplicity  of  the  Gospel. 
Man  is  proud,  he  wants  to  comprehend  every  thing 
by  his  own  little  mind ;  and  if,  per  chance,  while 
he  is  following  his  philosophy,  falsely  so  called, 
he  runs  out  of  the  limits  of  the  Bible,  he  pauses, 
but  being  pleased  with  his  new  hght,  or  logic,  he 
sets  about  trying  the  elasticity  and  flexibility  of 
God's  immutable  word ;  he  imagines  it  will  stretch 
a  little  in  one  place,  to  cover  his  hypothesis;  in 
another,  yield  or  bend  a  Httle  to  suit  his  plan,  and 
jf  common  sense   forbids  it,  he  would  find   fault 


236  SOLEMN      A  D  D  Pw  E  S  S 

with  the  present  translation ;  and  so  on,  till  God's 
sacred,  infallible,  revealed  truth,  is  made  to  bend 
ohen  to  support  the  greatest  absurdities,  and  the 
most  danming  heresy.  Oh  !  .brethren  take  heed  ; 
"bind  the  gospel  to  your  heart."  If  you  be  at  a 
loss  to  expound  some  part  of  it,  go  to  another  part 
for  your  commentary.  When  we  have  an  in- 
spired commentator,  we  know  we  cannot  err ; 
and  if  in  those  difficulties,  we  feel  passive  as 
to  which  side  truth  will  turn,  and  are  active  and 
disinterested  in  our  applications  to  God,  he  will 
show  us  the  truth. 

There  is  another  caution  that  we  cannot  be  too 
often  reminded  of,  that  is,  '^  Let  every  man  minister 
according  to  the  ability  that  God  has  given  him." 
A  preacher  is  not  condemnahle  because  he  has  not 
the  talents,  or  as  many  as  another  preacher — he  is 
only  guilty  for  not  improving  what  talents  he  has. 
And  the  caution  by  no  means  implies,  that  a 
preacher  should  not  "study  to  show  himself  a 
workman  that  need  not  be  ashamed."  It  only 
imphes  a  suppression  of  the  pride  and  deceitfulness 
of  the  heart,  that  would  prompt  us  to  attempt,  or 
appear  to  minister  above  our  ability.  Indeed,  such 
attempts  often  meet  with  their  own  punishment ; 
for,  generally,  there  are  some  discerning  men  in 
every  congregation,  and  especially  such  congre- 
gations where  the  temptation  is  strongest  to 
minister  above  our  abilities,  who  are  sure  to  see 
through  tha  enise.  and  feel  a  just  contempt  for  the 


TO      MINISTERS.  237 

offender.  It*  we  must  display  wisdom,  let  us  get 
it  first,  and  not  impose  on  the  ignorant,  with  a 
view  to  make  them  think  more  highly  of  us  than 
ihey  ought,  nor  bring  ourselves  into  merited  con- 
tempt among  the  wise. 

Those  who  would  be  useful  must  speak  plainly, 
that  is,  they  must  use  language  that  their  audience 
can  understand.  Bombast  is  ridiculous  in  any 
orator,  but  especially  in  a  preacher  of  the  Gospel. 
I  have  sometimes  whh  pain  noticed  public  speakers, 
manifesting  a  disposition  to  all  their  discerning 
audience,  to  strain  after  high  flown  w^ords,  rather 
than  the  substance  of  their  subject.  Such,  indeed, 
may  show  that  they  have  looked  into  a  dictionary, 
but  they  are  apt  to  show,  at  the  same  time,  a  little 
mind,  indicating  itself  in  misapplications,  and  in 
preferring  the  tinsel  to  the  main  ornament — the 
shadow  to  the  substance.  T  do  not  mean,  by  plain 
language,  mean  language.  A  plain,  masculine, 
correct  language,  is  the  kind  becoming  the  dis- 
cussion of  eternal  things.  If  I  would  recommend 
a  model  on  this  subject,  I  know  of  none  better 
than  the  language  used  in  the  New  Testament. 
Sometimes  the  prudent  choice  of  phrases,  to  convey 
the  same  idea,  is  attended  with  happy  conse- 
quences. On  the  one  hand,  it  is  ridiculous  and 
sinful  to  avoid  the  language  of  Scripture,  when  it 
would  come  naturally  in  the  discourse.  It  is  said, 
that  some  preachers  have  apologized  for  saying 
hell,  when   they    were    preaching !       Such,    it    is 


238  SOLEMN     ADDRESS 

believed,  will  not  be  the  instruments  of  many  poor 
sinners  escaping  that  place  "  prepared  for  the  devil 
and  his  angels."  On  the  other  hand,  young 
preachers,  especially,  are  very  apt  to  use  themselves 
to  a  harshness  in  speaking  to  the  sinner,  that  often 
blunts  the  poignancy  of  their  discourses,  and 
prevents  that  usefulness  that  would  otherwise  be 
realized.  It  is  not  uncommon  for  too  much  of 
our  own  spirit  to  be  mixed  with  our  denunciations 
of  God's  vengeance  on  the  wicked.  When,  for 
example,  we  say  sinner,  we  may  put  an  emphasis 
on  the  word,  that  will  appear  to  be  rather  the 
production  of  our  own  spirit,  than  that  of  the 
Spirit  of  God.  I  have  known  some  to  adopt,  at 
least,  occasionally,  the  word  fellow,  or  dear  sinner, 
with  a  happy  effect.  While  the  Bible  phrase  is 
retained  in  all  its  force,  there  is  a  word  preceding, 
which  shows  our  affection  and  spirit,  while  we 
would,  in  the  most  pathetic  manner,  denounce  the 
doom  of  the  impenitent.  Convince  the  sinner 
that  you  really  love  him,  and  you  may  preach  what 
terror  you  please,  without  closing  his  ear  against 
the  truth  of  God's  word. 

It  is  said,  that  industry  and  perseverance  will 
overcome  every  difficulty  in  human  life.  If  any 
species  of  human  beings  ought  to  be  industrious 
and  persevering,  the  minister  of  the  everlasting 
Gospel  surely  should.  No  obstacles  that  could 
possibly  be  surmounted,  should  deter  them;  no 
calls  of  the  flesh  should  cause  them  to  dwell  in  the 


TO     MINISTERS.  239 

cradle  of  sloth.  *  What  i  an  ambassador  of  Christ 
slothful,  indolent,  and  careless;  while  rebellious 
souls  are  dropping  into  the  burning  lake,  day  by 
day !  "  God  forbid."  Those  who  feel  inclined 
to  such  a  disposition,  should  frequently  read  in 
Ezekiel,  the  duty  and  destiny  of  the  watchman. 
Will  the  watchman  lie  at  ease,  while  the  enemy 
approaches  nearer  and  nearer  1  Will  men,  who 
say  they  are  called  of  God,  as  was  Aaron,  content 
themselves  by  preaching  once  every  Lord's  day? 
Will  those  who  profess  to  have  felt  "  the  terrors  of  the 
Lord,"  only  persuade  men  once  a  week  to  flee  from 
the  wrath  to  come?  But,  says  one,  I  must  have 
such  and  such  necessaries,  and  I  must  provide  for 
my  household ;  true,  but  do  you  preach  as  often  a^ 
you  can  ?  It  may  be  you  do  not,  and  it  may  be 
that  some  more  souls  might  be  saved  if  you  were 
to  preach  oftener.  But  suppose  you  and  yours 
were  to  hve  on  a  little  worse  fare,  and  some  twenty 
or  thirty  more  souls  would  be  saved  thereby  1 
would  you  not  ivjoice  in  death,  and  especially  in 
judgment  ?  What  is  ease,  what  are  even  neces- 
saries, compared  with  souls?  Suppose  we  and 
om's,  were  to  live  on  bread  and  vvater  all  our  lives, 
and  one  more  soul  would  be  saved  thereby,  would 
it  not  be  a  good  sacrifice  ?  Would  we  not  rejoice 
in  such  a  sacrifice  in  eternity  ?  O,  what  a  picture  ! 
A  minister  of  Jesus^to  appear  on  the  stage  of 
action,  have  his  name  enrolled  among  the  ambas- 
sadors of  the  blessed  God,  sink  into  apathy  and 


240  soli:  m  n    ad  o  k  e  s  s 

vain  excuses,  live  a  mere  drone,  and  die  leaving  no 
living  monument  for  God,  or  his  call  to  the 
ministry  behind  him ! 

But,  after  all,  my  brethren,  the  quality  is  of  still 
more  importance  than  the  qua7itiiy ;  but,  let  me 
here  remark,  that  most  commonly  those  who 
abound  most  in  quatitity,  are  most  apt  to  give  the 
best  quality;  indeed,  it  is  hard  for  me  to  conceive, 
how  a  called  preacher  can  be  spiritual  in  his 
administrations  of  God's  word,  w^io  preaches  but 
once  a  week,  unless  he  be  prevented  by  some  act 
of  God.  And,  my  brethren,  spiritual  preaching  is 
the  kind  at  last,  that  will  save  souls ;  in  vain  may 
we  make  the  nicest  arrangements,  in  vain  may  we 
\)e  famed  for  orthodoxy,  in  vain  may  we  tell 
all  about  the  heavenly  world,  in  vain  may  we 
break  our  lungs  in  shewing  the  torments  of  the 
damned  ;  if  we  be  not  spiritual.  "  It  is  the  Spirit 
,that  quickeneth,"  &c.  O  God,  pity  us,  when  we 
can  be  content  without  that  internal  light,  feeling, 
and  energy,  which  are  always  precursors  to  use 
fulness.  Sometimes  we  feel  tolerably  well  satisfied, 
if  we  have  what  we  call  good  liberty  and  light, 
with  an  attentive  audience.  And  what  then  I 
Will  our  supposed  light,  and  liberty,  and  attention 
to  the  people  save  them  1  Ah  !  brethren,  what  is 
the  object  of  preaching  to  sinners?  Is  it  not  to 
beseech  them  to.be  reconciled  to  God  ?  Then,  if 
this  high  object  be  not  gained,  or  in  a  fair  train  to 
be  obtained,  we  may  be  sure  something  is  lacking 


b' 


TO     MINISTERS.  241 

in  us.     We  seem  to  have  forgotten  the  main  object 
of  preaching,  when  we  content  ourselves  with  any 
thing  short  of  the   salvation  of  sinners,   and   the 
obvious  feeding  of  God's  sheep.     But  O,  says  the 
"itching    ear,"    I   love    to    hear   a   sermon    well 
arranged,  well  delivered,  &c.,  if  there  be  not  so 
much  heat  in  it ;  and  again,  such  a  discourse  **was 
cutting,  but  scattering ;  but  that  other  man  pleased 
me,  he  is    a  man    of  sense"     But,  I    would    ask, 
which  discourse  had  the  most  spirit^  life,  and  'power 
in  it  \    Do  you  say  that  "  scattered"  one  X  then,  in 
God's    name,  in  the  name  of  souls,  give   me  the 
scattering  one.     I  am,  perhaps,  as  well  pleased  with 
arrangement  and  light,  and  good  sense  in  preaching, 
as  concomitants,  as  the  most  of  men  ;  but  would 
never  esteem  them  equal  to  the  spirit  and  energy 
of  a  sermon ;  without  which  we  may  preach  our 
lives  out  and  do  no  good.     We  can  never  get  to 
the   hearts  of  our   hearers,  without  we   feel  the 
spirit  of  preaching.     We    may  hear   an   hundred 
sermons    with  admiration,  and    even    amazement, 
and   not  have  our  hearts  made  one  whit  better. 
Yes,  perhaps  those  hundred   sermons  were   mere 
Hanks  in  God's  account.      The  man  who  views 
the  icortli  of  souls  in  the  glass  of  eternity,  and  the 
immense    price   they  cost ;  the   man  who   reaUzes 
the  feelings  of  good  Jeremiah,  when  he  exclaimed, 
"  O  my  bowels,  my  bowels,  I   am   pained  in  my 
heart,"  whether  he  be  great  or  small  in  the  eyes  of 
the  world,  is  the  man  who  will  preach  with  energy; 
21 


242  SOLEMN      ADDRESS 

who  will    preach  '*  in    the    demonstration   of  the 
spirit,  and  with  power." 

I  had  rather  my  family  would  be  under  a  holy, 
spiritual  ministry,  though  they  lacked  a  thousand 
literary  qualifications ;  than  a  dull,  frozen  preacher, 
though  he  was  the  most  learned  and  eloquent  man 
on  earth.  I  repeat  again  and  again,  that  the  high 
object  of  preaching  is  the  conversion  of  sinners, 
and  the  sanctification  of  God's  people ;  if  these  be 
lost,  all  is  lost.  Then,  in  strictness  of  language, 
the  great  man,  at  last,  is  the  useful  man.  Yes, 
such,  though  he  be  almost  unnoticed  by  the  polite 
world,  is  still  the  most  honorable  man,  for  God 
honors  him,  and  the  souls  that  he  has  been  the 
means  of  saving,  or  benefitting,  will  honor  and  love 
him ;  his  conscience  will  acquit  him,  he  will  die  in 
yeace.  Then,  brethren,  let  it  be  our  main  aim  to 
be  useful.  "Let  us  covet  the  best  gifts  for  use- 
fulness." O,  are  not  those  the  hest  gifts,  or  acquire- 
ments, that  are  most  useful  ?  Suppose  a  case. 
Here  is  one  man  that  has  spent  much  time,  money, 
and  labor  in  acquirements  which  have  made  him 
quite  popular  in  the  world ;  but  he  has  been  the 
means  of  saving  only  ten  souls.  There  is  another 
who  had  the  opportunity  to  acquire,  an  equal  mind, 
and  set  out  to  preach  at  the  same  time ;  but  he 
studied  what  appeared  to  be  more  immediately 
necessary  in  order  to  more  usefulness — he  was 
careful  to  try  always,  to  prepare  his  sermons,  &c., 
to  this  end  ;  he  regarded  the  good  of  souls  as  of 


TO      I\I  1  N  1  S  T  E  R  S  243 

infinitely  more  importance  than  the  display  of 
learning,  or  human  eloquence;  his  soul  was  bent 
on  the  main  object,  God's  honor  and  the  salvation 
of  men ;  and,  in  the  same  length  of  time,  among 
the  same  materials  with  his  colleague^  he  was  the 
means  of  saving  fifUj  souls.  Now,  in  God's 
account,  in  the  account  of  reason,  which  of  those 
two  men  were  the  greatest  ?  Brethren,  you  know 
I  am  no  enemy  to  useful  learning,  but  the  world 
may  say  what  they  will,  it  will  appear,  if  not 
before,  in  the  general  judgment,  that  the  gree* 
preacher,  was  the  useful  preacher — that  the  greater 
preacher  was  the  most  useful  preacher — that  tht 
most  useful  preacher  was  the  most  honorable 
preacher.  Yes,  the  most  honorable.  God  honored 
him  most,  and  he  is  most  honorable.  But,  brethren, 
we  cannot  be  useful  unless  we  preach  in  the  spirit; 
we  cannot  preach  in  the  spirit,  unless  we  live  in 
the  spirit;  therefore,  personal  religion,  or  lieai-t 
holiness  is  essential  to  our  usefulness. 

What  preacher,  when  he  has  been  brought  to 
the  borders  of  eternity,  has  not,  on  a  retrospect  of 
his  ministerial  life,  regretted  that  he  had  not  been 
more  spiritual  in  his  administration  of  God's 
word.  Brethren,  this  is  evidence  that  we  have  not 
done  our  whole  duty  in  hfe,  or  in  health.  We 
should  frequently  ask  our  hearts,  before  we  go  to 
preach,  if  this  w^ere  our  last  sermon  how  would 
we  preach  it.  Brethren,  we  should  always  study 
and  preach,  as  in  sight  of  the  judgment  bar. 


244  SOLEMN     ADDRESS 

Tiiis  lecture  is  already  longer  than  I  have 
generally  allowed  myself,  but  1  cannot  dismiss 
the  subject  without  a  word  of  caution  to  ordained 
ministers  on  the  subject  of  discipline.  The  proper 
exercise  of  discipline  always  tends  to  the  sound- 
ness of  the  mystical  body.  When  a  member 
of  the  human  body  is  infected,  after  every  exertion 
to  restore  it  to  soundness  proves  abortive,  and 
mortification  is  obviously  progressing,  it  is  meet, 
it  is  safe  to  cut  it  off.  So  as  it  regards  the  Church; 
but  take  heed  that  you  do  equal  justice  to  all — 
the  ignoble,  as  well  as  the  noble.  God  abhors 
a  flinching  from  the  exercise  of  the  discipline, 
because  the  member  is  some  great  personage.  If 
great  in  the  estimation  of  the  world,  so  much  more 
the  danger  of  their  example. 

But  most  seriously*  would  I  caution  my 
brethren,  on  the  subject  of  receiving,  licensing, 
and  ordaining  ministers  to  preach  the  Gospel. 
O  brethren,  how  awfully  responsible  is  your 
situation  in  this  particular.  If,  by  carelessness, 
or  want  of  discernment,  we  introduce  an  uncalled 
or  impious  minister  into  the  Church,  we  at 
once  introduce  a  pest,  and  a  curse,  into  the 
family  of  God.  O  how  should  Presbyteries 
wrestle,  plead  with,  and  earnestly  entreat  the 
Great  Head  of  the  Church,  always  to  direct 
them  in  this  matter?  Great  caution  ought  to 
be  observed  in  the  reception  of  candidates, 
(greater  in  licensing,  and   the  greatest  or   utmost 


TO      MINISTERS.  246 

care  in  ordaining.  Never,  never,  could  I  be 
induced  to  ^'  lay  hands"  on  any  man,  without 
satisfactory  evidence  that  God  had  called  him 
to  the  work. 

My  dear  brethren,  I  really  am  afraid,  judg- 
ing from  facts,  that  some  of  our  Presbyteries 
have  already  been  too  precipitate  on  this  subject. 
You  may  have  pleaded  an  apparent  necessity; 
but  no  necessity  will  justify  laying  hands  on 
any  man  about  whom  a  suspicion  remains,  as 
it  regards  his  call.  Have  you  not  ordained 
some  of  this  class  ?  Have  all  those  whom  you 
have  ordained,  given,  and  are  they  now  giving 
evidence,  by  their  zeal,  diligence,  industry,  and 
usefulness,  that  they  are  called  of  God  to  preach 
the  unsearchable  riches  of  Christ  \  O  Lord,  do, 
in  great  mercy,  always  direct  thy  ministers  in  this 
important  duty. 

Finally,  my  dear  brethren,  as  one  who  knows 
your  difficulties,  I  can  sympathize  with  you; 
and  as  one  who  knows  the  faithfulness  of  your 
Master,  I  can  encourage  you.  Be  humble,  be 
watchful,  be  diligent  in  your  whole  duty,  be 
SPIRITUAL,  and  God  will  bless  you;  he  will 
crown  your  efforts  with  success — he  w^ill  support 
you  in  death  —  he  will  acknowledge  you  in 
judgment,  and  finally,  reward  you  with  a  crown, 
in  which  there  will  be  a  star  for  every  soul  you 
have  been  the  means  of  saving !  Yes,  though 
many   of    them   may   have    been    proselyted   to 


246  ADDRESS     TO     MINISTERS. 

other  churches,  the  stars  shall  be  put  in  your 
crown  of  rejoicing,  in  the  day  of  Christ  Jesus. 
O  Lord,  grant  grace,  and  more  grace,  to  all  thy 
called  servants  in  the  Gospel,  for  Jesus  Christ's 
sake.     Amen  ! 


LECTURE    XXVL 


ON  ELECTION  AND  PREDESTINATION. 

There  has  been  so  much  written  and  said  on 
this  subject,  that  I  have  Httle  hope  of  adding  any 
thing  that  will  stagger,  or  settle  the  faith  of  any, 
on  either  side,  especially  in  the  limits  that  I  have 
allowed  myself  in  these  lectures.  But  it  may  be 
natural  to  expect  me  to  say  something  on  every 
important  doctrine  that  we  find  in  the  Bible. 

That  election  and  predestination  are  found  in 
the  Bible,  none  will  deny ;  but  the  proper  appli- 
cation of  those  Bible  doctrines  is  not  so  easily 
determined.  That  there  are  difficulties  in  them,  I 
presuQie,  no  sensible,  candid  man  will  deny.  The 
dogmatism  I  have  seen  and  heard  on  both  sides 
of  this  question,  has  tended  rather  to  disgust  than 
to  edify  me.  The  hard  sayings,  and  obvious  want 
of  charity  and  liberality,  displayed  by  many  of 
those  who  have  engaged  in  this  controversy,  have 
done  a  world  of  mischief  among  mankind.  I 
have   thought,  that   if    opponents   were    to   look 


248  ON     ELECTION 

impartially,  at  both  sides  of  the  subject,  thej  would 
become  more  modest,  more  forbearing.  I  have  no 
hesitation  in  saying,  that  many  great,  useful,  and 
very  pious  men,  have  supported  and  advocated 
opj)osite  sides  of  this  question.  From  w^hich 
circumstance,  I  am  led  to  believe,  that  it  is  per- 
plexing, or  mysterious  in  itself,  and  that  there  is 
nothing  damning  in  the  nature  of  the  senti- 
ments, either  of  a  moderate  Calvinist,  or  Arminian. 
But,  perhaps,  both  are  too  prone  to  go  into 
extremes. 

In  Paul's  first  chapter  to  the  Ephesians,  there 
is  much  said  about  predestination,  and  also  in 
some  other  epistles.  In  the  Old  and  New  Tes- 
tament, there  is  frequent  mention  of  the  elect,  and 
of  election.  Some  have  imagined,  that  these 
passages  of  Scripture  clearly  hold  out  the  idea, 
that  God,  from  all  eternity,  fore-ordained,  or  pre- 
destinated a  definite  number,  and  even  names,  who 
should  be  saved ;  and,  in  conformity  to  this,  Christ 
undertook  for  them,  and  for  them  only.  Others, 
with  less  consistency,  admit  a  wider  range,  or 
more  extent  to  Christ's  purchase,  or  rather  to  his 
death  ;  but  maintain  the  same  idea  of  election :  that 
is,  both  maintain  that  there  is  an  absolute,  definite, 
unalterable,  and  unconditional  election.  This 
term,  unconditional,  is  often  used,  by  which  to 
try  the  orthodoxy  of  professors  of  religion !  Yet, 
it  is  an  equivocal  term  in  theology,  and  will  admi' 
of  various  applications. 


AND     PREDESTINATION.  249 

Unconditional  Elections.  If  by  imcotiditioiia], 
be  meant,  that  the  fallen  sinner  cannot  pay  the 
price  of  his  pardon — cannot  merit  it  by  any  thing 
he  has  done,  or  can  do,  by  prayers,  tears,  refonna- 
lions,  self-denial,  alms-giving,  repentance,  or  even 
faith  itself,  I  can  most  heartily  subscribe  to  the 
tenet.  But  if,  by  unconditional,  be  meant,  that 
God  has  required  no  condition  of  duty,  I  positively 
deny  it.  The  essential  duties  of  repentance  and 
faith,  on  the  plan  of  the  Gospel,  cannot  be 
dispensed  with,  and  they  come  in  the  form  of 
conditions^  too.  "  Except  ye  repent,  ye  shall  all 
hkewise  perish."  "He  that  believeth,  and  is 
baptized,  shall  be  saved,  but  he  that  beheveth 
NOT,  shall  be  damned."  If  language,  if  words 
have  any  determinate  meaning,  these  are  conditions 
on  which  our  salvation  depends.  Here  then  is  a 
revealed  decree.  Men  may  talk,  or  say,  what  they 
please  about  secret  decrees,  purposes,  predestination, 
election,  &c.,  but  we  have  just  seen  the  decree  of 
the  Bible,  the  predestination,  the  foreordination, 
and  election  of  the  Bible.  We  know  that  all  and 
every  decree  of  God,  election,  predestination,  &c., 
are  perfectly  consistent  with  the  revealed  decree, 
which  we  have  just  mentioned.  After  all  the 
thousand  volumes  that  have  been  written,  and  the 
ten  thousand  sermons  that  have  been  preached,  on 
the  subject,  every  one  must  settle  on  the  simple 
declaration  of  God,  making  repentance  and  faith 
the    conditions   of  duty    and  priml^^ge    on  man's 


250  ON     ELECTION 

part,  with  which  he  shall  be  saved — without  which 
he  shall  be  damned.  Were  men  to  keep  their  eye 
on  this  revealed  ordination  of  God,  it  would, 
perhaps,  assist  them  in  explaining  other  passages 
that  appear  to  support  the  idea  of  absolute  pre- 
destination and  unconditional  election.  I  have 
long  thought  it  safest,  to  make  those  passages  of 
the  Scriptures,  which  are  doubtful  in  their  meaning, 
to  conform  to  those  that  are  cleai'  or  expHcit.  The 
reason  of  such  a  method  will  at  once  appear  to 
every  judicious  man.  I  will  remark,  then,  that  the 
decree  of  which  we  have  been  speaking,  cannot 
be  misunderstood,  and  all  orthodox  Christians,  of 
every  denomination,  will  agree  in  its  application ; 
that  is,  all  will  allow,  that  without  faith  and 
repentance,  none  can  be  saved.*  All  will  admit, 
that  there  is  no  contrary,  secret  decree,  to  this 
revealed  one.  Then  why  put  a  construction  on  a 
few  doubtful  passages,  that  not  only  go  to  con- 
tradict this  in  effect,  but  the  general  tenor  of  God's 
word  I  I  would  remark  here,  that  T  doubt  not  but 
many  have  been  led  into  the  notion  of  individual, 
and  absolute  election  and  reprobation,  from  various 
passages  of  Scripture  which  are  only  intended  to 
declare  God's  absolute  sovereignty,  possessing  the 
right  to  work  where,  when,  how,  and  on  whom  he 
will,  in  a  less  or  more  extraordinary  degree.  Also 
h*om  those  passages  which  go  to  prove  the  exercise 

*  I  do  not  here  include  infants. 


AND     PREDESTINATION.  251 

of  his  sovereignty  in  the  choice  of  patriarchs, 
prophets,  apostles,  &c.  But  in  all  these,  where  is 
it  definitely  stated  that  God  chose  some  to  eternal 
salvation,  except  on  the  condition  of  faith  and 
repentance  1 

As  T  heheve  the  1st  chapter  of  Paul  to  the 
Ephesians  seems  to  favor  the  idea  of  absolute,  or 
unconditional  election,  I  shall  quote  several  pas- 
sages from  it.  In  the  fourth  verse  it  is  said, 
*' According  as  he  hath  chosen  us  in  him,  before  the 
foundation  of  the  world,  that  we  should  be  holy," 
&c.  Now,  what  is  in  this  verse  to  contradict  our 
revealed  decree  ]  He  chose  us  in  him ;  how '!  by 
faith  in  his  name.  But  it  was  "  hefoi'e  the  foun- 
dation of  the  world ;"  true,  but  still  not  contrary 
to  the  written  decree.  God,  who  possesses  infinite 
knowledge,  in  his  adorable  goodness,  determined 
from  before  the  world  was,  that  every  son  of  Adam, 
w4io  repented  and  believed  the  Gospel,  should  be 
saved.  And  who  can  object  to  this  ?  5th  verse, 
"Having  predestinated  us  to  the  adoption  of 
children  by  Jesus  Christ,  to  himself,  according  to 
the  good  pleasure  of  his  will."  Yes,  it  was  the 
good  pleasure  of  God  to  determine,  that  Adam's 
apostate  family,  or  such  part  of  them,  as  would 
repent  and  believe,  should  experience  the  adoption 
of  children,  for  you  will  remark  that  it  is  hy  Jesus 
Christ.  In  the  next  five  verses  the  Apostle  is 
speaking  of  the  medium,  (Christ  and  his  blood,) 
through  which  those  blessings  are  communicated, 


252  ON     ELECTION 

the  blessed  consequences,  &c.  But  in  the  11th 
verse  it  is  said,  "  Being  predestinated  according  to 
the  purpose  of  him  who  worketh  all  things  after 
the  counsel  of  his  own  will."  Here  the  sove- 
reignty of  God  is  brought  clearly  into  view  again, 
but  in  what  sense  1  In  a  sense  that  perfectly 
corresponds  with  his  revealed  decree.  It  was 
God's  purpose,  agreeably  to  the  counsel  of  his  own 
will ;  he  consulted  none  in  this  wonderful  plan  ; 
he  willed  and  purposed  to  do  what  1  To  save 
every  sinner  that  would  believe  in  the  Lord  Jesus 
Christ.  In  the  13th  verse  this  idea  is  confirmed, 
where  it  is  said,  "  In  whom  also,  after  that  ye 
BELIEVED,  ye  were  sealed  with  that  Holy  Spirit  of 
promise.''  Now,  mark  it,  my  brethren,  after  all  the 
supposed  absolute  election  and  predestination, 
found  in  this  chapter,  it  comes  out  precisely 
according  to  that  revealed  decree  which  we  first 
established,  that  is,  repentance  and  faith.  For  it 
appears,  that  with  all  God's  gracious  and  precious 
determinations  of  mercy,  which  are  cause  of  eternal 
gratitude  and  wonder,  that  there  could  be  no 
sealing  till  after  they  believed. 

Of  similar  import  is  that  passage  in  the  8th  of 
Romans,  "  For  whom  he  did  foreknow,  he  also 
did  predestinate,  to  be  conformed  to  the  image  of 
his  Son,"  &c.  ^'  Foreknow."  What  did  he  fore- 
know ?  He  knew  that  he  would  reveal  a  decree 
in  after  times,  or  ^'in  the  fulness  of  time,"  the 
import  of  which    should   be,  "he  that  believeth 


AND      PREDESTINATION.  253 

should  be  saved,  and  he  that  believeth  not  should 
h?  damned."  But  those  whom  he  foreknew 
would  beUeve,  he  "predestinated  to  be  conformed 
to  the  image  of  his  Son ;"  for  "  without  holiness 
no  man  can  see  the  Lord."  "  Moreover,  whom  he 
did  predestinate,  them  he  also  called,  justified, 
sanctified,  and  glorified."  Called,  that  is,  con- 
tinued his  gracious  operations  on  their  minds ;  for 
it  is  clear,  from  Scripture,  that  God  calls  every 
man ;  but  those  who  continue  to  reject  his  calls, 
he  ultimately  leaves  to  a  hard  heart,  &c.  But 
those  whom  he  saw  would  yield,  or  were  yielding 
to  divine  influence,  he  continued  to  call  until  he 
justified  them.  But  how  does  God  justify  men  ? 
Paul  tells  us  in  the  5th  of  Romans,  "  Being  justified 
by  FAITH,  we  have  peace  with  God,"  &:c.  We 
believe,  without  any  comment,  that  those  who  are 
justified  will  be  sanctified  and  glorified.  I  will 
remark,  before  I  quit  this  chapter,  that  the  fore- 
knowledge of  God  is  spoken  in  conformity  to  our 
weak  capacities.  I  imagine  that,  strictly  speaking, 
it  will  be  conceded,  that  God  knew  no  better  at 
one  time  than  at  another,  what  would  transpire 
among  men.  Infinite  wisdom  sees  every  thing, 
from  eternity  to  eternity,  consequently,  with  God 
it  is  always  one  eternal  noiv.  And  eternally,  of 
course,  his  revealed  decree  of  faith  and  repentance, 
is  as  present  with  him. 

The  9th  chapter  of  Romans,  which  is  so  often 
introduced  as  the  main  bulwark  of  unconditional 


254  ON      ELECTION 

election,  &c.,  may  be  explained  precisely  in  the 
same  way  that  we  have  the  8th,  and  that  of 
Ephesians,  which  will  clearly  appear  from  the 
conclusion  of  the  chapter,  verses  31,  and  33 : 
''  But  Israel,  which  followed  after  the  law  of 
righteousness,  hath  not  attained  to  the  law  of 
righteousness.  Wherefore?  Because  they  sought 
it  not  by  faith,  but  as  it  were,  by  the  works  of 
the  law.  For  they  stumbled  at  that  stumbling 
stone ;  as  it  is  written,  "  Behold  I  lay  in  Zion  a 
stumbling  stone,  and  a  rock  of  offence,  and  who- 
soever beheveth  on  him,  shall  not  be  ashamed." 
Now,  we  are  told,  expressly,  in  the  above  passage, 
the  reason  why  a  part  of  the  Jews  were  cut  off, 
"  because  they  sought  it  (righteousness)  not  by 
faith,"  because  they  did  not  submit  to  the  revealed 
decree  of  God.  But  whosoever  believeth  on  him, 
Jew  or  Gentile,  shall  not  be  ashamed. 

There  is  but  one  more  passage  that  I  shall  attend 
to  in  this  part  of  this  subject,  which  is  in  Acts  xiii. 
where  it  is  said :  *'  As  many  as  were  ordained  to 
eternal  life,  believed." 

This,  taken  as  it  stands,  seems  to  favor  the  rigid 
predestinarian  plan  more  than  any  passage  in  the 
Bible.  But  being  a  solitary  passage,  unsupported, 
as  was  thought,  by  the  general  tenor  of  God's 
word,  some  of  the  learned  have  been  led  critically 
to  examine  the  original ;  the  result  of  which  is, 
they  declare,  without  fear  of  contradiction,  that,  in 
our   translation,  the  proper  order  of  the   text  is 


AND      PREDESTINATION.  255 

inverted,  and  that  it  would  be  more  natural  to  read 
it  thus :  "  As  many  as  believed,  prepared,  or  set  in 
order,  were  ordained  unto  eternal  life."  I  am 
inclined  lo  think  this  translation  the  true  one, 
because  it  exactly  accords  with  the  "  revealed^' 
decree,  *-He  that  believeth,"  &c.  It  appears  to 
me,  then,  that  those  passages  of  God's  word,  that 
are  generally  considered  most  to  favor  the  idea  of 
eternal,  absolute  election,  and  predestination,  do 
not  clearly  support  that  sentiment.  It  only 
remains,  then,  to  enquire,  whether  God  compels  any 
man  to  submit  to  his  revealed  decree  of  repentance 
and  faith. 

I  would  here,  again,  distinctly  remark,  that  God, 
as  a  sovereign,  has  reserved  to  himself  the  right 
to  work  in  an  ordinary,  or  an  extraordinary  way,  in 
his  operations  on  mankind,  just  as  seemeth  unto 
him  good;  that  is,  though  he  has  promised  to 
operate  on  all,  in  a  gracious  sufficient  manner — 
sufficient  to  leave  them  inexcusable,  yet  he  has  no 
where,  in  his  word,  bound  himself  not  to  go  out  of 
his  ordinary  operations,  and  sometimes  bring  down 
the  most  haughty  and  hardened  ;  as  in  the  case  of 
Paul,  the  Jailor,  &c.,  which  cases,  I  think,  differ 
in  their  nature  from  the  cases  of  the  three  thousand 
on  the  day  of  pentecost.  These  were  attending 
to  the  word  of  God,  preached  by  the  apostles — 
God  awakened  them.  Those  were  breathing  out 
threatenings  against  God's  preachers,  and  people — 
a  sovereign  God  awakened  them.     But  it  is  clear 


256  ON      ELECTION 

that  even  in  such  extraordhiarj  cases,  many  of 
which  have  occurred,  and  I  hope  will  occur,  that 
the  will  is  forced,  or  man's  agency  is  not  consulted  I 
If  the  will  he  really  forced,  it  must  cease  to  be  a 
will.  If  man's  agency  be  in  no  way  consulted, 
he  must  cease  to  be  an  accountable  creature.  But 
it  is  clear  to  me,  in  the  most  extraordinary  cases 
of  conversion,  man  is  still  free,  and  acts  freely,  or 
voluntarily.  On  the  cross,  the  thief  voluntarily 
asked  his  Lord  to  remember  him.  Paul  voluntarily 
asked  the  Lord  to  remember  him.  Paul  volun- 
tarily enquired  what  the  Lord  would  have  him  to 
do.  The  Jailor  voluntarily  "sprang  in,"  and  en- 
quired what  he  should  do  to  be  saved.  It  is  no 
solid  objection  to  this  thought,  to  say  these  men 
were  powerfully  convicted ;  they  were  indeed,  but 
it  was  by  the  powerful  motives  that  a  sovereign 
God  so  clearly  presented  to  their  understandings, 
that  they  obtained  the  consent  of  their  wills,  to  be 
saved  on  the  terms  of  the  revealed  decree.  What- 
ever sovereignty  God  may  exercise,  in  the  display 
of  his  grace,  in  awakening  and  convincing  the 
sinner,  it  is  still  in  perfect  conformity  to  his  written 
decree,  and  consequently,  in  conformity  to  what  is 
supposed,  or  implied,  through  all  the  Bible,  that  k, 
man's  agency,  the  freedom  of  his  will,  and  his 
accountability.  The  very  command  to  repent  and 
beheve,  implies  agency,  and  practicability  on  the 
part  of  the  creature,  and  implies  guilt  if  he  do  not. 
It   is  clear   enough,  from   God's  word,  and  from 


AND     PREDESTINATION.  257 

observation,  that  God  often  forces  sinners  to  feel 
their  condition  contrary  to  their  wills,  or  desires. 
But  I  do  not  recollect  any  passage  of  Scripture, 
that  says,  or  implies,  that  he  forces  any  to  repent 
and  believe,  unless  they  may  be  said  to  be  compelled 
by  the  force  of  evidence  presented  to  their  minds. 
But  this  would  only  come  under  the  character  of 
what  some  call  moral  suasion,  and  still  would 
exclude  the  idea  of  God's  working  on  the  mind 
of  his  creatures,  by  physical  power,  or  mechanical 
force. 

It  has  been  shown,  in  a  former  lecture,  that  God 
has  not  so  fully,  and  completely  finished  all  the 
work  in  his  vineyard,  that  no  more  remains  for 
him  to  do;  but  that  he  is  still  carrying  on  this 
work,  by  blessing  those  means  which  are  used  for 
the  glory  of  his  name,  and  the  salvation  of  souls. 
May  he  not  have  in  reserve,  exertions  of  his  power 
and  grace,  to  exhibit,  on  extraordinary  occasions, 
in  answer  to  the  prayer  of  faith  ?  "  The  fervent, 
effectual  prayer  ol"  the  righteous  availeth  much." 
May  he  not  have  struck  down  a  Saul  to  the  ground, 
in  answer  to  the  fervent  supplications  of  some 
trembling  Christians,  who  cried  unto  him  day  and 
night,  when  they  saw  a  commissioned  oppressor, 
clothed  with  authority  from  the  chief  priests. 
&c.  May  not  God  have  caused  the  earth  to 
quake,  the  prison  doors  to  fly  open,  and  the  Jailor 
to  cry  out,  in  answer  to  the  prayers  of  Paul  and 
Silas? 

22 


258  ON      ELECTION 

After  all,  I  am  not  so  positive  that  there  may 
not  be  some,  whose  powerful  awakenings  are  not 
dependent  on  contingencies,  in  the  same  sense  that 
the  awakenings  of  mankind  generally  are,  for  the 
certainty  of  the  accomplishment  of  those  uncon- 
ditional promises,  made  to  the  Mediator,  where  it 
is  said,  "  He  shall  see  the  travail  of  his  soul — the 
heathen  shall  be  given  him,"  &c.  Yet  those 
unconditional  promises  will  be  accomplished, 
without  violating  the  revealed  decree,  or  man's 
agency,  and  do  not,  and  will  not  go  to  the  exclusion 
or  injury  of  the  rest  of  mankind.  Perhaps  some 
of  my  brethren  will  think  that  I  have  here  con- 
ceded too  much,  and  others  my  think  me  incon- 
sistent.    I  will  farther  explain  myself. 

God  may,  in  the  exercise  of  his  sovereignty, 
enlighten  some  men  more,  and  continue  his  gracious 
operations  longer,  in  some  instances,  than  in  others; 
he  may,  as  we  have  just  remarked,  by  hght,  sud- 
denly strike  a  Saul  to  the  ground,  and  so  clearly 
convince  a  Jailor,  that  he  will  at  once  consent  to 
be  saved  on  the  terms  of  the  Gospel,  and  in  this 
extraordinary  way,  he  may  continue  from  age  to 
age,  to  bring  the  most  obstinate  and  daring  to  yield; 
and  thereby,  absolutely  secure  to  his  Son,  a  seed, 
the  travail  of  his  soul,  &c.  None,  I  imagine,  will 
deny,  that  God  has  power  to  convert  the  world  in 
a  moment,  or  all  mankind,  who  have  not  lost  their 
day  of  grace;  but  this  is  not  his  ordinary  way  of 
working;  neither  is  it  his  ordinary  way  to  bring 


AND      P  R  E  D  E  S  T  I  .N  A  T  I  O  N  .  259 

the  rebel  to  bow,  who  is  using  all  the  means  in  his 
power  to  oppose  the  Gospel,  the  means  of  grace, 
&c.,  yet,  in  the  exercise  of  his  sovereign  goodness, 
he  often  does  bring  such  to  bow,  to  secure,  perhaps, 
the  promise  made  to  his  Son,  and  in  answer  to 
what  I  would  call  extraordinary  prayer,  and 
*' GREAT  FAITH."  If  this  be  Called  particular 
election,  I  am  ready  to  subscribe  to  the  doctrine ; 
but  not,  as  I  said  before,  to  the  exclusion  of  the 
rest  of  mankind.  The  sovereign  display  of  God's 
grace,  in  this  way,  do  not  tend  to  the  injury  of 
others,  any  more  than  his  sovereign  choice  of  some 
to  preach  the  Gospel,  tends  to  the  prevention  of 
others,  from  being  useful  in  their  sphere,  or  the 
salvation  of  their  souls. 

Some  have  had  difficulties  in  reconciling  this 
sentiment  with  that  declaration  of  Peter,  in  Acts, 
where  he  says:  "Of  a  truth,  I  perceive  that  God 
is  no  respecter  of  persons.''  The  true  meaning 
of  which  passage  is  explained  in  the  next  verse, 
**But  in  every  nation,  he  that  feareth  him,  and 
worketh  righteousness,  is  accepted  with  him." 
That  is,  every  true  worshipper  of  the  living  God, 
whether  Jew  or  Gentile,  is  approved  of  him.  But 
I  would  further  remark,  that  our  sentiments  on  the 
sovereign  displays  of  divine  grace,  do  not  con- 
tradict the  idea  of  God's  being  no  respecter  of 
persons.  He  does  not,  I  imagine,  bestow  grace  on 
any  of  the  fallen  family  because  of  their  goodness, 
but  for  Christ's  sake.    I  suppose  it  will  be  conceded, 


260  ON      ELECTION 

that  Paul  and  tlie  Jailor  were  as  corrupt  as  any ; 
but  though  God  is  not  a  respecter  of  persons,  yet 
he  respects  his  own  promise,  whether  made  to 
the  Mediator  or  to  the  Church.  Therefore,  the 
Church,  or  individual  Christians,  whenever  they 
are  the  subjects  of  Zion's  pangs,  and  are  exercising 
"great  faith,"  may  confidently  look  for  God  to 
work,  if  it  should  be  in  an  extraordinary  way. 
That  God  has  reserved  to  himself  the  right,  and 
exercise  of  his  sovereignty,  as  it  regards  mankind, 
is  explicitly  declared  in  various  parts  of  the 
Scriptures,  only  two  of  which  places  we  will 
mention.  One  is  in  the  case  of  the  one,  two,  and 
five  talents.  The  other  is  in  the  case  of  the 
laborers.  What  Christian  ever  thought  of  replying 
against  God,  for  giving  to  one  man  more  talents 
than  another?  Or  for  assuring  the  poor  sinner, 
who  is  in  the  eleventh  hour  of  his  age,  or  day  of 
grace,  that  if  he  repent  and  believe,  he  shall 
enjoy  the  same  heaven  that  is  promised  to  veteran 
soldiers  I 

But  instead  of  this  doctrine  of  God's  sovereignty 
in  working  in  an  extraordinary  way,  being  filled 
with  that  gloom  and  despair,  which  is  always 
attached  to  the  idea  of  fatality,  it  is  full  of  en- 
couragement and  comfort  to  the  faithful  ])eople 
of  God.  Where  the  ordinary  means  fail  in  a 
neighborhood,  where  half,  or  more  of  the  people 
are  unconverted,  including  many  of  the  children 
of  God's  dear  people,   what  would    be    the    con- 


AiNl)      PREDESTINATION.  261 

sequence,  if  it  were  not  for  the  sovereign  displays 
of  his  grace,  or  his  sovereign,  unmerited  interpo- 
sition, on  such  an  occasion?  The  most  heart 
breaking  despair,  must  be  the  consequence  to  God's 
reflecting  people.  In  vain,  may  it.  be  said,  let  the 
preachers  and  Christians  awake  and  call  upon 
God.  For,  according  to  the  unreasonable,  and 
unscriptural  ideas  of  some,  this  would  answer  no 
purpose  at  all ;  for  •'  God  is  doing  constantly,  all  he 
can  consistently  do  for  sinners  !"  Then  it  is,  indeed, 
in  vain  to  pray,  or  believe,  for  the  sinner  will 
remain  the  same.  But  laying  aside  this  monstrous 
idea,  how  are  the  people  of  God,  collectively,  to 
be  awakened,  after  they  have  fallen  by  their  own 
doings,  into  the  slumber  of  the  foolish  virgins? 
Will  you  tell  me,  by  reflection  1  &c.  Who  is  to 
excite  this  reflection  1  Will  you  say.  Some  one 
who  has  kept  covenant  ?  Where  is  he  1  No,  it  is 
God — it  is  the  sovereign,  unmerited  interposition 
of  triumphant  mercy,  extended  to  one  or  more,  to 
arouse  those  who  are  instrumental  in  awakening 
others.  Hence  the  powerful  incentives  to  preachers 
and  people,  to  persevere  and  "faint  not;"  hence 
the  encouragement  to  be  "instant  in  season,  and 
out  of  season ;"  though  appearances  may  be  ever 
so  gloomy ;  for,  if  ordinary  means  fail,  a  sovereign 
God  can  make  extraordinary  means  efficacious. 

There  are  millions  converted,  or  born  of  God, 
in  what  I  call  the  ordinary  way,  that  is,  they  attend 
with  desire,  on  the  means  of  God's  appointment, 


262  ON      PREDESTINATION. 

and  God  blesses  them  accordingly.  There  are 
many  others,  some  of  which  cases  have  been 
mentioned,  who,  while  they  were  going  against  the 
means,  and  doing  all  in  their  power  to  overthrow 
the  means,  have  been  arrested,  and  so  clearly  con- 
vinced of  their  exposure  to  hell,  that  they  have 
suddenly,  and  most  sincerely,  cried  to  God  for 
mercy.  These  are  incontrovertible  facts,  predicated 
on  God's  plain  word,  and  on  daily  observation. 
But  T  repeat  what  I  have  often  said,  such  cases  do 
not  prove  the  reprobation  of  one  of  Adam's  family, 
which  I  design  to  show  in  the  next  lecture. 

In  conclusion,  I  would  ask,  why  so  much  strife 
and  animosity  about  this  doctrine?  The  most 
rigid  Calvinist,  and  the  most  rigid  Arminian,  are 
both  compelled,  if  consistent  with  themselves,  to 
MEET  on  the  same  ground  of  God's  revealed  decree, 
to  wit:  "Repent  ye,  or  ye  shall  all  likewise 
PERISH — Believe    in   the   Lord   Jesus    Christ, 

AND    THOU    SHALT    BE    SAVED." 


LECTURE    XXVII. 


ON   REPROBATION. 

Some,  in  accordance  with  their  views  of  eterna. 
and  uncoiKiitional  election,  maintain  that  God,  from 
all  eternity,  foreordained  some  men  (not  characters) 
&c.,  to  everlasting  pain.  Others  maintain,  that 
God,  from  eternity,  determined  to  withhold  the 
necessary  grace,  by  which  a  part  of  mankind  might 
be  saved.  Others,  while  they  acknowledge  there 
are  reprobates,  believe  that  God  does  not,  nor  did 
not,  by  any  foreordination,  make  them  so,  but  they 
themselves  became  so  by  their  own  doings.  This 
latter  position  is  what  I  design  to  maintain  in  this 
lecture.  And  I  will  take  that  revealed  decree  of 
God,  in  the  form  of  an  oath,  for  my  support.  "  As 
I  LIVE,  saith  the  Lord  God,  I  have  no  pleasure  in 
the  death  of  the  wicked,  but  would  that  the  wicked 
turn  from  his  way,  and  live.  Turn  ye,  for  why 
will  ye  die,"  &c.  I  think  it  was  the  great  Chalmers 
who  said,  ''One  experiment  in  philosophy  was  worth 
a  thousand  theories."      So  I   would  say,  in  this 


264  ON     REPROBATION. 

matter,  that  one  dear  text  is  better  than  a  thousand 
wrested,  twisted,  and  perverted  texts,  to  estabhsh 
any  fact. 

I  will  admit,  that  all  Adam's  race,  by  nature,  are 
legal  reprobates,  that  is,  they  are  all  dead  in  the 
eye  of  the  divine  law,  and  doomed,  as  transgressors 
of  its  holy  precepts,  to  eternal  pain.  And  it 
appears  clear  to  me,  that  this  is  the  kind  of  repro- 
bation of  which  Paul  speaks,  when  he  says, 
'•'  Examine  yourselves,  whether  ye  be  in  the  faith," 
&c. ;  "  Know  ye  not  your  own  selves,  how  that 
Jesus  Christ  is  in  you,  except  ye  be  reprobates." 
That  is,  know  ye  not,  except  ye  be  in  the  faith, 
the  law  still  curses  and  dooms  you  to  eternal 
misery  %  The  first  glance  will  convince  the 
impartial  that  the  Apostle  could  not  mean  eternal 
reprobates,  nor  even  those  who  had  reprobated 
themselves,  for  then  every  unbeliever  must  be 
such. 

But,  in  the  9th  chapter  of  Romans,  there  are 
several  passages  introduced,  to  prove  absolute  or 
eternal  reprobation.  One  is,  ''Even  for  this  pur- 
pose I  have  raised  thee  up,  that  I  might  show  my 
power  in  thee,  and  that  my  name  might  be  declared 
throughout  all  the  earth."  Raised  him  up  to  what  ? 
I  answer,  to  the  throne  of  Egypt.  For  the 
Scriptures  say,  all  (such)  power  is  of  God.  But 
for  what  purpose  \  To  show  his  power,  and  make 
his  name,  as  the  only  true  God,  known  among  the 
nations.     But,  it  is  said  in  the  next  verse,  *•  Whom 


a  iN      REPROBATION.  266 

he  will,  he  hardeneth."  How  ?  by  compelling 
them,  or  tempting  them  lo  sin  ?  God  forbid. 
"  God  tempts  no  man."  God  will  not,  cannot  be 
the  author  of  sin.  But  how  did  he  harden 
Pharaoh?  By  justly  withholding  the  restraints 
of  his  grace,  by  leaving  him  to  himself.  Now, 
what  of  eternal  reprobation  is  in  all  this  \  God, 
as  a  sovereign,  had  as  good  a  right  to  seiect 
Pharaoh  to  be  King  of  Egypt,  as  Paul  to  bear  his 
message  to  the  Gentiles.  And  if  he  left  the  king 
to  himself,  and  thereby  hardened  him,  it  was  for 
his  wickedness;  and  who  can  reply  against  God, 
for  doing  so? 

But  again:  "Hath  not  the  potter  power 
over  the  clay,  to  make  one  vessel  to  honor, 
and  another  to  dishonor  ?"  Yes,  most  assuredly; 
especially  if  part  of  "the  clay  mar  in  his  hand," 
as  Jeremiah  saw  it  do.  Now  let  us  examine  the 
figure.  No  potter  acts  without  design  ;  when  he 
prepares  his  clay,  his  object  is  to  make  all  good,  or 
saleable  vessels ;»  if  part  of  the  clay  ''  mar"  in  his 
hands,  and  will  not,  by  reasonable  labor,  make  the 
kind  of  vessel  he  contemplated,  he  will  either 
throw  it  away,  or  make  another  kind  of  vessel. 
But  in  the  next  verse  the  whole  matter  is  explained, 
in  perfect  consistency  with  God's  revealed  decree, 
or  oath.  ''  What  if  God,  willing  to  show  his  wrath, 
and  make  his  power  known,  endured  with  much 
LONG  SUFFERING  the  vcsscls  of  wratli  FITTED  (by 
whom)  for  destruction." 


266  ON     REPROBATION. 

But  it  is  written,  "  For  tlie  children  being  not 
yet  born,  neither  having  done  any  good  or  evil, 
that  the  purpose  of  God,  according  to  election, 
might  stand,  not  of  works,  but  of  him  that  calleth  " 
God,  as  a  sovereign,  saw  that  Jacob  would  be  the 
most  suitable  person,  though  the  younger  brother, 
to  be  the  head  and  patriarch  of  his  people,  or  that 
nation  which  he  designed  to  select  from  among 
the  nations,  in  which  he  designed  to  preserve  his 
worship  free  from  idolatry ;  and  he  had  just  as 
good  a  right  to  do  so,  as  to  choose  Jesse's  youngest 
son  to  be  king  over  Israel.  And  I  imagine,  it 
never  entered  into  the  mind  of  any  one,  because 
God  chose  David,  he  therefore  reprobated  the  rest 
of  Jesse's  sons  to  eternal  pain.  But  "  it  is  written, 
Jacob  have  I  loved,  but  Esau  have  I  hated,"  that 
is,  he  loved  Esau  less  than  Jacob.  For  the  justness 
of  this  exposition,  I  will  only  refer  you  to  our 
Lord's  declaration,  where  he  says,  Except  ye  hate 
father  and  mother,  &c.,  ye  cannot  be  my  disciples. 
Now,  we  are  expressly  commanded  to  love  and 
honor,  father,  mother,  wife,  &c. ;  the  meaning  then 
must  be,  except  ye  love  them  less  than  me.  But 
I  see  not  a  word  in  all  this,  ihat  even  intimates 
that  God  previously  determined  that  Esau  should 
be  damned.  We  are  warned,  indeed,  by  the 
Apostle,  not  to  be  as  profane  Esau,  who  sold  his 
birth-right,  not  his  soul,  I  would  hope.  But,  if  his 
soul  be  included,  it  was  he  that  sold  it.  But  it  is 
said  in  Jude  of  certain  persons  who  vvere"fore- 


ON      REPROBATION.  267 

ordained  to  this  condemnation,"  &c.,  that  is,  all 
such  persons.  God,  when  he  fixed  the  plan  of 
the  Gospel,  when  he  determined  on  his  decree  of 
*'  faith  and  repentance,"  also  decreed  that  perverters 
of  his  sacred  truth,  and  the  finally  impenitent, 
should  be  damned.  But  in  the  Gospeds,  or  Evan- 
gelists, it  is  said,  '*  Unto  you  it  is  given  to  know 
the  mysteries  of  the  kingdom  of  God;  but  unto 
them  in  parables,  that  seeing,  they  might  not  see, 
and  hearing,  they  might  not  understand.  It  is  said, 
by  some,  and  I  think  with  great  probability  too, 
that  the  meaning  of  this  passage  is,  that  our 
Lord  taught  the  angry  Jews  in  parables,  and 
thereby  prevented  them  from  seeing,  or  under- 
standing his  design  of  bringing  them  to  a  knowledge 
of  the  truth,  until  by  such  means  and  degrees,  they 
were  better  able  to  bear  it.  But  if  this  thought  be 
rejected,  I  will  say,  with  God's  oath  on  my  side, 
that  it  was  such  as  have  sinned  the  '^  sin  unto 
death."  I  think  it  unnecessary  to  pursue  this 
subject  negatively,  any  further.  1  have  mentioned 
several  passages  of  Scripture,  that  I  think  are 
most  relied  on  by  the  advocates  of  absolute 
reprobation. 

I  will  now  mention  a  few  that,  according  to  my 
view,  give  the  true  notion  of  reprobation.  It  is 
said,  in  Proverbs,  "  When  I  called,  ye  refused ; 
when  I  stretched  out  my  hand,  no  man  regarded ; 
ye  would  none  of  my  reproofs;  therefore,  I  will 
laugh  at  your  calamity,  and  mock  when  your  fear 


268  OR     REPROBATION. 

cometb,"  &c  This  is  reprobation,  but  by  whom  1 
The  guilty,  rebellions  creature,  himself.  Again,  in 
Luke,  it  is  said,  *'  O  Jerusalem,  Jerusalem,  &c., 
how  often  would  I  have  gathered  thy  children 
together,  as  a  hen  doth  her  brood  under  her  wrings ; 
but  ve  would  not.  Behold  \ow  your  house  is  left 
unto  you  desolate,"  &c.  Here  is  also  reprobation 
and  the  true  cause  of  it  exactly  comporting  with  the 
oath  of  God.  Again,  Christ  says,  '*  O  that  thou 
hadst  known,  even  thou,  in  this  thy  day,  the 
things  that  belong  to  thy  peace,  but  now  they  are 
hid  from  thine  eyes,"  not  originally,  not  always  hid, 
but  noio.  Here  is  reprobation  again.  But  Paul, 
speaking  of  a  certain  character,  says  "  If  they  fall 
away,  it  is  impossible  to  renew  them  to  repentance." 
This  is  the  character,  I  presume,  that  John  speaks 
of,  where  he  says,  "  There  is  a  sin  unto  death," 
that  we  are  not  even  to  pray  for.  Here  then  is 
reprobation  clearly  implied,  in  both  of  those 
passages.  But  how?  ''If  they  fall  away."  The 
other  is  a  sin;  committed  by  whom?  The 
creature,  surely,  for  ivhich  he  is  justly  left,  justly 
"given  up  to  beheve  a  lie,  that  he  might  be 
damned."  Why?  "Because  he  had  pleasure  in 
unrighteousness.'' 

That  there  is  such  a  doctrine  taught  in  the 
Bible,  that  a  man  may  lose  his  day  of  grace,  I 
think  can  scarcely  be  denied.  If  acknowledged,  it 
at  once  settles  the  question:  for  a  man  cannot  lose 
a  day  of  grace  unless  he  has  one,  that  is,  he  cannot 


ON      REPROBATION.  269 

lose  what  he  never  had.  That  the  passages  we 
have  quoted  prove  that  men  have,  and  may  lose 
then-  day  of  ^race,  is,  I  think,  unquestionable. 

But  the  idea  of  previous,  or  eternal  reprobation, 
seems  to  me,  to  be  utterly  inconsistent  w^ith  the 
whole  tenor  of  the  Gospel.  When  Christ  gave 
commission  to  his  Apostles,  it  embraced  all 
the  world.  Paul  says,  by  the  grace  of  God  he 
tasted  death  for  every  man.  John  says,  "  God  so 
loved  the  w^orld  (not  a  part)  that  he  gave  his  Son, 
that  whosoever  believeth  in  him  should  not  perish, 
but  have  everlasting  life."  Again,  John  says,  "  He 
is  the  propitiation  for  ou7'  sins,  and  not  for  ours 
only,  but  also  for  the  sins  of  the  ivhole  world." 
Such  passages  not  only  show  that  the  provision  is 
ample  for  all,  but  w^as  designed  to  embrace  all. 
Again,  "  When  he  is  come,  he  will  reprove  the 
w^orld  of  sin,"  &c ,  that  is,  the  Blessed  Spirit  will 
reprove,  or  convince,  as  extensively  as  the  purchase; 
See  the  harmony;  God  the  Father,  loved  and 
provided;  God  the  Son,  loved  and  executed;  God 
the  Spirit,  loves  and  applies,  or  approves. 

But  our  consciousness  of  agency,  and  account- 
ability, with  the  general  judgment,  all  unite  in 
declaring,  that  there  is  provision  for  all ;  and  that 
there  is  sufficient  grace  promised  to  all  who  will 
improve  that  grace  for  the  salvation  of  their  souls. 
I  am  aware  that,  in  order  to  support  fatality  (for 
such  I  must  call  it,  after  all  the  noise  that  has  been 
made,)  with  more   plausibility,   there   is,  by  some, 


270  ON     REPROBATION. 

much  said  about  natural  and  moral  power,  or  ability, 
that  is,  man  has  natural  power  to  keep  all  the- 
commands  of  God,  but  has  not  moral  power,  or  a 
disposition  to  do  so.  Then  it  is  triumphantly, 
asked  (as  if  the  victory  were  already  gained)  if  it 
be  any  excuse  for  the  sinner,  because  he  is  indis- 
posed to  obey  the  Gospel  ?  But  such  ^^//-announced 
victors,  ought  to  remember  that,  instead  of  vindi- 
cating the  divine  honor,  their  plan,  in  its  application, 
throws  a  shade  over  the  divine  glory,  and  perverts 
the  plain  meaning  of  all  God's  promises  made  to 
the  unconverted;  all  his  threatenings,  the  design  of 
Christ's  purchase,  the  design  of  the  extensive 
operations  of  the  Spirit,  and  even  the  oath  of 
Jehovah  himself!  For,  when  God  devised  the 
plan,  when  Christ  executed  it,  when  the  Holy 
Spirit  operates,  when  God  swore  that  he  would 
that  the  sinner  would  turn  and  live,  he  was 
perfectly  acquainted  with  man's  moral  inability  to 
comply  with  the  requisition  of  the  Gospel  without 
his  aid :  therefore,  he  addresses*  them  everywhere, 
with  an  eye  (if  I  may  so  speak)  to  their  moral 
inability.  He  knew  their  indisposition  to  good, 
he  knew  the  enmity  of  their  hearts,  he  knew  they 
could,  or  if  you  please,  ivould  never  come  without 
his  aid;  yet,  he  invites,  warns,  promises  aid 
expressly  in  some  places,  and  always  implies  it. 
Why  do  men  talk  so  much  about  moral  inability, 
with  these  facts  before  their  eyes  \  Who  denies 
moral  inability,  that  holds  the  essentials  of  rehgion? 


OiN     REPROBATION.  271 

The  command  of  God  to  sinners,  is,  "  Turn  at  my 
reproof."  To  whom  is  the  command  given  1  To 
morally  weak,  depraved  sinners.  The  command 
is,  "  Let  the  wicked  forsake  his  way,"  that  is,  the 
ways  for  which  he  has  already  been  reproved. 
To  whom  is  this  command  addressed!  To  Adam's 
fallen  family,  with  all  their  indisposition,  and  heart- 
enmity,  full  in  view  of  the  commander.  ^'Seek 
the  Lord  while  he  may  be  found."  Whom  1 
Morall}^  polluted  sinners.  '^  Quench  not  the 
Spirit."  Whom  1  Fallen  sinners.  "  Strive  to 
enter  in  at  the  strait  gate."  Whom  1  The  sinner 
whose  heart  hates  God  and  his  law.  It  was  not 
for  man  in  his  primitive  state  of  moral  strength 
and  purity,  that  the  gospel  was  provided,  but  for 
those  who  are  destitute,  if  you  please,  of  moral 
power,  to  think  one  good  thought.  Yec  God 
commands  such  to  repent  and  believe  the  Gospel, 
Avith  a  perfect  knowledge  that  it  is  uKerly 
impossible  for  them  to  obey  without  his  aid.  But 
he  promises  all  necessary  aid,  therefore,  they  are 
justly  condemned,  under,  or  by  the  Gospel,  if  they 
do  not.  If  it  were  not  so,  how  are  we  to 
understand  that  saying  of  Christ,  "This  is  the 
condemnation,  that  light  has  come,  and  men  loved 
darkness,"  &c.  How  could  we  understand  that 
of  Paul,  "If  ANY  man  love  not  the  Lord  Jesus,  let 
him  be  anathema  maranathar  How  could  we 
understand  that  of  the  wdse  man,  "  When  I 
called,  ye  refused,  &c,  therefore,  (^for  this  reasori) 


272  ON       REPROBATION. 

1  will  laugh  at  your  calamity,"  &c.  Men  may 
talk  as  much  as  they  please  about  moral  weakness, 
or  what  nobody  denies,  and  make  a  soul-ruining 
application  of  it;  but,  nevertheless,  the  truth,  the 
oath  of  God,  "shall  stand,"  against  a  thousand 
such  visionary  applications.  I  have,  again  and 
again,  admitted  and  avowed,  man's  fall,  man's  total 
depravity,  and  his  utter  inability  to  change  his 
heart,  or  prepare  himself  thereunto,  without  super- 
natural aid.  But  how  did  man  become  so  ?  Was 
it  not  by  virtue  of  that  relation  in  which  he  stood 
to  Adam  ?  Had  he  any  control  over  Adam's 
transgression  I  Will  a  just  God  damn  him,  for 
that  which  he  had  no  control  over '!  God,  in  his 
boundless  mercy,  has  made  provision  for  him,  and 
has,  at  least  in  a  limited  sense,  restored  his  agency 
to  him  by  the  death  of  Jesus,  and  now  calls  on  him 
to  exercise  that  agency,  promising  all  necessary  aid 
to  restore  him  to  peace  and  happiness  again. 

I  w^ill  not  pretend  to  fix  the  precise  limits  of 
man's  agency  in  regeneration  and  sanctification, 
but  this  I  wdll  say,  that  man,  yea,  all  men,  may, 
with  the  grace  already  given,  and  which  will  be 
given,  secure  an  interest  in  that  blessed  Jesus,  who 
has  made  att)nement  for  evfiy  one  of  them.  And 
if  they  be  not  saved  it  will  be  their  own  fault,  and 
every  mouth  shall  be  stopped  on  the  broad  princi- 
ples of  the  Gospel  provision.  Yes,  they  will  be 
condemned  in  the  general  judgment,  not  because 
of  their   natural  indisposition    of   heart   towards 


ON       RE  r  R  O  B  A  T  I  O  iN  . 


God  alone,  but  because  they  did  not  exercise  their 
ajiency  according  to  the  grace  given,  and  offered, 
and  promised.  And  yet,  I  am  firmly  of  opinion, 
that  salvation  is  of  the  Lord,  and  that  every  one 
will,  from  his  heart,  ascribe  all  the  glory  to  God 
alone,  who  has,  or  ever  will  feel  this  salvation. 
Why  all  the  glory  1  Because  God  devised  the 
plan — Christ  executed  it — and  the  Holy  Spirit  is 
the  constant,  and  essentially  necessary  agent  in  the 
application  of  it.  Every  convinced  sinner  feels 
that  God  might  justly  damn  him,  for  having  so  often 
grieved  the  Holy  Spirit — for  having  so  often 
rejected  the  offers  of  mercy,  and  for  having  so 
often  done  violence  to  his  own  conscience,  and 
also  for  his  transgressions  of  God's  law.  He 
wonders  that  God  has  again,  or  now  convinced 
him  of  his  deplorable  condition.  He  is  convinced 
to  the  heart,  that  he  is  justly  condemnable  for  not 
having,  long  since,  turned  at  the  reproof  of  God. 
And  ere  he  embraces  Jesus,  he  is  convinced  of  his 
entire  fitness  for  hell,  and  his  utter  inability  to  save 
himself;  consequently,  when  he  is  saved,  the  first 
dictate  of  his  heart  is,  "  Glory  to  God." 

In  conclusion  I  will  remark,  that  whether  I  have 
succeeded  or  not,  I  have  only  ai7ned  to  fix  the 
guilt,  or  fault,  where  it  ought  to  be,  that  is,  on  the 
sinner,  and  clear  Jehovah  of  insincerity,  or  the 
imputation  that  some  of  his  professed  friends,  at 
least  virtually  ascribe  unto  him,  of  not  meaning 
what  he  says!     While  I  have  been  attending  to 


274  ON      REPROBATION. 

this,  I  have  also  aimed  at  maintaining  really, 
positively,  and  plainly,  the  sovereignty  of  God,  but 
in  a  way  consistent  with  all  others  of  his  adorable 
attributes,  especially  his  moral  attributes.  For  let 
it  again  be  distinctly  understood,  that,  though  God 
is  an  absolute  sovereign,  he  never  will,  and,  speak- 
ing with  reverence,  I  would  say,  never  can  exercise 
that  sovereignty  contrary  to  his  word  or  truth,  his 
justice,  mercy,  goodness,  and  love.  Therefore, 
let  every  expounder  of  God's  word,  when  he  is 
about  to  solve  a  hard  question,  by  rolling  it  in  the 
abyss  oP  God's  sovereign  will,  pause  and  inquire, 
if  what  he  is  about  to  do  will  agree  with  the 
revealed  moral  attributes  of  Jehovah.  This  course 
would  be  a  safe  one,  and,  it  appears  to  me,  it  would 
be  more  honoring  to  God. 


LECTURE    XXVIIL 


ON    WATER    BAPTISM. 

There  are  so  few  who  deny  the  obUgation  of 
Christian  baptism,  and  the  Scriptures  are  so  clear, 
and  abundant,  on  that  subject,  that  I  will  not  stop 
to  prove  its  obligation  or  perpetuity.  I  shall 
therefore  proceed  to  consider, 

1.  The  proper  subjects  of  baptism. 

2.  The  probable  mode.  » 
It  cannot   be    reasonably  expected    that   I    can 

say  much,  if  any  thing,  that  has  not  been  pre- 
viously said  on  a  subject  that  has  so  long  been 
controverted  in  the  Christian  world.  But  what  I 
may  ,say,  I  wish  to  be  tried  by  *'  the  law  and  the 
testimony,"  and  by  common  sense. 

The  proper  subject  of  baptism  is,  first,  the  true 
beUever,  who  has  not  previously  received  that 
ordinance,  and  "  straightway  his  household,"  or 
children.  I  am  confirmed  in  the  opinion  of  the 
-ight  of  infant  baptism,  from  the  following  reasons : 
.St.  "  That  God  did  constitute,  in  his  Church,  the 


276  ON      WATER      BAPTISM. 

membership  of  infants,  and  admitted  them  to  it  by 
a  rehgious  ordinance.  2nd.  That  this  right  of 
infants  was  never  taken  away."  If  these  assertions 
can  be  proved,  the  controversy,  as  to  the  subjects 
of  baptism,  ought  for  ever  to  cease;  for  every  one 
knows,  that  a  law  once  enacted  is  still  a  law,  till 
repealed  by  the  proper  authority.  God  has  once 
enacted  a  law,  in  the  form  of  a  covenant,  by  which 
his  people  were  bound  to  dedicate  their  children 
to  him,  and  thereby  they  became  members  of  his 
visible  Church,  which  is  recognized  in  the  New 
Testament.  See  Gen.  xvii.  throughout,  and  Gal. 
iii.  14 — 17.  It  is  in  vain  to  say,  that  this 
covenant,  in  its  main  design,  was  but  temporary, 
and  had  for  its  object,  principally,  the  right  to 
possess  the  land  of  (Canaan ;  for  it  is  expressly 
said,  that  it  was  to  be  an  everlasting  covenant. 
Xren.  xvii.  7.  It  is  vain  also  to  say,  this  ordinance 
of  circumcision  was  a  carnal,  legal  rite,  &c.,  for 
the  Apostle,  in  Rom.  iv^,  expressly  says  it,  circum- 
cision, was  "  a  seal  of  the  righteousness  of  the 
FAITH,"  &c.  Now,  if  the  right  of  infants  to  be  taken 
into  the  pale  of  the  visible  Church,  was  once 
commanded  by  God  himself,  and  that  right  is  no 
where  taken  away,  who  will  take  it  upon  them  to 
gainsay  it?  Where,  or  when,  was  this  right  dis- 
annulled by  Christ,  or  his  apostles?  That  the 
sign  was  changed,  is  admitted,  and  the  reason  of 
that  change  is  easily  seen.  It  pointed  to  a  JMessiah, 
tvho  was  to  bleed  :   it  was  considered  a  voke,  &c. 


ON      V^  A  T  E  R      B  A  P  T  I  S  iM  .  277 

Therefore,  after  the  Saviour  did  bleed,  it  was  no 
longer  a  significant  ordinance.  But  the  sign,  and 
the  subject,  ought  to  be  carefully  distinguished. 
If  infants,  then,  were  once  to  be  received  into  the 
pale  of  the  Church,  they  are  yet  to  be  received 
because,  their  right  is  no  where  abrogated,  or  for- 
bidden in  the  New  Testament.  "  If  received  into 
the  Church,  it  must  be  with  or  without  baptism  : 
but  none  ought  to  be  received  without  baptism ; 
therefore,  infants  must  be  baptized."  I  again 
demand  of  our  opponents,  or  rather  the  opponents 
of  God's  express  command,  to  show  us  the  repeal- 
ing clause  of  the  infant  law.  Where  is  it  \  It  is 
in  vain  to  say,  that  the  abrogation  of  circumcision 
implies  it;  for,  on  the  same  principle,  or  by  the 
same  analogy,  it  would  imply  the  exclusion  of  the 
adult  children  of  God  from  his  Church.  Every 
reasonable  man  will  allow,  that  the  true  Church 
of  God  was  the  very  same  in  every  essential 
particular,  under  the  old  as  under  the  new  dis- 
pensation. There  was  surely  no  chasm,  or  interval, 
between  the  old  and  new  dispensation,  when  there 
were  no  Church  members  at  all  !  But  why  will 
men  talk  about  implied  repeals,  or  infer,  that  such 
and  such  laws  are  repealed,  when  they  think  it 
suits  their  convenience,  and  will  not  admit  them 
in  other  places  ?  But  where  there  is  a  plain, 
unequivocal  command,  that  cannot  be  misunder- 
stood, I  want  a  plain  unequivocal  repeal,  that  is 
equally  clear  to  the  mind.     Until  this  is  shown  me. 


278  ON      WATER      BAPTISM. 

I  must  Still  say,  Who  art  thou  that  *'  makest  void 
the  commandments  of  God  by  your  traditions." 
The  truth  of  the  matter  seems  to  be  plainly  this ; 
that  God  had  a  visible  Church,  in  which  there 
were  true  and  false  members,  when  Christ  made 
his  appearance  in  the  world ;  that  all  the  true 
members  of  his  Church  received  Christ,  and  sub- 
mitted to  his  ordinances ;  and  that  every  spiritual 
blessing,  and  useful  privilege  were  continued  to  his 
people  and  granted  to  all  who  would  be  added 
unto  them.  The  right  to  take  their  infant  off- 
spring into  the  pale  of  the  Church  with  them  was 
a  distinguished  privilege,  and  God  did  not  prohibit 
it.  Hence,  the  declaration  of  St.  Peter,  *'  The 
promise  is  unto  you,  and  unto  your  children,"  &c. 
This  right,  of  infant  membership,  was  not  once 
questioned  by  any  Apostle.  It  was  a  right  well 
known,  well  unB"5t^ood  by  preachers  and  people ; 
and  when  the  Jews  were  converted  to  the  Chris- 
tian faith,  no  one  ever  dreamed  of  telling  them 
their  children  were  excluded :  but,  on  the  contrary, 
Peter  seems  to  have  reminded  them,  that,  though 
the  dispensation  was  changed,  they  need  not  feat 
their  children  should  be  left  behind,  for  "  the 
promise  is  unto  you  and  your  children."  What 
promise  1  I  answer,  the  promise  that  God  made 
to  Abraham  and  his  seed,  when  he  entered  into 
covenant  with  him,  and  gave  him  and  his  seed  a 
sign  and  seal  of  the  righteousness  of  faith.  If  this 
be  not  the  allusion,  what  did  the  Apostle  mean  by 


ON      WATER      BAPTISM.  279 

the  promise  to  iheir  children  ?  We  see,  then,  how 
entirely  unnecessary  it  was  for  any  thing  to  be  said 
expressly  about  infant  baptism  in  the  New  Testa- 
ment. Their  membership  was  not  impaired  nor 
touched,  and  all  knew  there  was  no  other  way  to 
receive  them  into  the  Church  than  by  baptism. 
With  these  facts  before  their  eyes,  why  do  men 
talk  so  much  about  the  necessity  of  a  positive 
command  for  infant  baptism  1  Show  me  a  positive 
repeal  of  infant  membership,  before  you  ask  me  to 
show  a  positive  command  for  infant  baptism.  But 
since  I  have  touched  the  subject  of  positive  com- 
mands, I  will  ask  for  such  command  for  females 
communing  at  the  Lord's  table ;  for  keeping  the 
first  day  of  the  week  for  the  Sabbath ;  for  meeting 
to  hear  the  Gospel  preached;  for  dipping  a^'man 
under  the  w^ater  with  his  back  downward ;  or  for 
excommunicating  one  of  God's  people,  because  he 
felt  it  his  duty  to  "  do  this  in  remembrance  of  me," 
with  God's  children  of  other  names  1  I  grant,  that 
the  three  former  duties  only  may  be  easily  inferred, 
but  not  more  clearly  than  that  of  infant  baptism. 
Until  men  quit  beheving,  and  acting,  by  inference, 
in  matters  of  great  importance,  they,  for  shame, 
ought  to  cease  to  demand  of  their  brethren  a 
positive  command  for  a  practice  that  is  naturally 
inferred,  as  things  they  take  for  granted  every  day. 
And,  above  all,  they  should  blush  to  be  constantly 
begging  the  question,  by  requiring  positive  proof 
for  the  shadowy  before  they  show  a  repeal  of  the 


380  ON      WAIER      BAPTISM. 

mbstance.  This  is  like  a  man  in  argument,  who, 
frvhen  hard  pressed  with  a  plain  question,  asks  an 
irrelevant  one  by  way  of  answer!  I  would,  if 
necessary,  without  a  blush,  ask  our  opponents  a 
thousand  times  to  show  us,  that  the  old  law  of 
infant  membership  is  repealed,  before  we  feel  bound 
to  show  them  a  new  law  for  their  reception. 

I  think  it  is  generally  admitted,  that  the  Lord's 
Supper  came  in  the  place  of  the  Passover;  but  the 
shedding  of  the  blood  of  the  paschal  Iamb  was  no 
longer  significant  after  the  Lamb  of  God  was 
slain.  So,  in  like  manner,  did  baptism  come  in  the 
room  of  circumcision. 

But,  in  addition  to  Peter's  declaration  w^hich  we 
have  quoted,  there  are  other  strong  intimations  in 
the  New  Testament,  of  infant  membership,  and, 
consequently,  of  their  right  to  baptism.  Our  Lord 
said,  Matthew  xix.  14,  "  Suffer  little  children  to 
come  unto  me,  and  forbid  them  not,  for  of  such  is 
the  kingdom  of  heaven."  Now  it  is  generally  be- 
lieved, that  the  kingdom  of  heaven,  in  this  passage, 
means  the  Church ;  if  so,  the  matter  is  settled. 
But  if  it  means  the  kingdom  of  glory,  1  would  ask, 
if  God  admits  infants  into  heaven,  why  may  not 
men  admit  them  into  the  pale  of  the  Church  \ 
But  it  is  said,  Christ  did  not  baptize  those  infants 
that  were  brought  to  him,  but  took  them  in  his 
arms  and  blessed  them.  I  would  remark,  in  reply, 
that  Christ  did  not  baptize  any,  either  adult  or 
infant;  but  he  recognized  infant  membership.    But 


ON       WATER       BAPTISM.  281 

how  are  we  now  to  follow  the  example  of  putting 
our  infants  into  the  arms  of  Christ  1  He  is  gone 
to  glory,  his  body  is  there.  How  will  we  follow 
that  desirable  example,  but  by  putting  our  children 
into  the  arms  of  his  mystical  body,  the  Church  ? 
Blessed  be  God,  in  this  way  we  still  may  bring  our 
children  into  the  arms  of  their  Saviour. 

In  1  Cor.  vii.  14,  we  have  this  remarkable 
passage,  "  For  the  unbelieving  husband  is  sanctified 
by  the  wife,  and  the  unbelieving  wife  is  sanctified 
by  the  husband ;  else  were  your  children  unclean, 
but  now  are  they  holy."  Paul  is  showing,  in  the 
context,  that  the  marriage  contract  is  not  neces- 
sarily dissolved,  because  one  of  the  parties  has 
become  a  believer,  and  recommends  them  to  live 
together,  though  one  be  a  pagan,  unless  the  unbe- 
lieving party  voluntarily  depart;  in  such  a  case  the 
other  is  not  bound.  But,  he  reasons  on  the 
propriety  of  their  dwelling  together,  showing  the 
great  advantages  that  might  result,  even  the  salva- 
tion of  the  unbeliever.  But,  as  a  further  induce- 
ment, he  takes  occasion  to  refer  to  the  favored 
condition  of  the  pledges  of  their  affection,  the 
children;  '*  else  were  they  unclean,  but  now  are 
they  holy."  Holy,  in  what  sense  1  Not  absolutely 
so,  for  they,  with  all  other  children,  were  "  con- 
ceived in  sin,"  &c.,  but  holy  in  a  relative  sense; 
holy,  as  pertaining  to  the  Church  of  God ;  that  is, 
having  a  right  according  to  the  covenant  of  God 
with  Abraham,  to  Church  membership;  inasmuch 
24 


282  ON      WATER      BAPTISM. 

as  "  the  blessing  of  Abraham  had  (now)  come  ' 
on  the  Gentiles/'  Inasmuch  as  that  pagan  father, 
or  mother  had  become  a  believer,  and  was  thereby 
constituted  the  legitimate,  spiritual  descendant  of 
Abraham,  his  or  her  children  were  entitled  to  the 
same  privileges  of  God's  house,  that  Abraham's  be- 
lieving children  were  entitled  to.  If  this  be  not 
the  true  meaning  of  this  passage,  of  which  I  have 
no  doubt,  I  would  ask.  What  does  it  mean  1  The 
awkward,  barefaced  attempt  to  make  the  Apostle 
mean,  '^  else  were  your  children  illegitimate,  but 
now  are  they  legitimate,"  is  too  ridiculous  to  admit 
of  a  serious  reply.  A  man  must  be  hard  pressed, 
indeed,  who  would  virtually  say,  that  all  the 
children  of  unbelieving  parents  are  bastards!  But, 
I  will  ask  those  infant  excluders,  if  they  can  show 
in  the  Bible,  one  place  where  the  fe?'?n  holy  is 
applied  to  any  being,  or  thing,  on  earth,  but  what, 
in  some  sense,  pertains  to  the  Church  of  God.  I 
demand  this  showing.  If  it  cannot  be  done,  the 
children  in  question  must  also  pertain  to  the 
Church  of  God ;  and  as  there  is  no  other  door  of 
admission,  under  the  gospel,  they  must  be  baptized 
WITH  water.  As  there  were  several  whole  house- 
holds baptized,  we  have  a  right  to  infer,  that  some 
of  tbem  iiad  children  in  a  state  of  minority.  If 
Stephanus  had  none,  which  is  by  no  means  proved, 
it  is  quite  probable  the  jailor  had,  especially  from 
the  circumstance  of  his  being  jailor ;  for  an  old 
man  would  not  well  suit  that  office,  and  it  is  said, 


ON      WATER      B  A  P  T  I  S  M  .  283 

•*  he  sprang  in,"  implyin^^  vigor  and  action.  The 
Baptists  imagine,  from  a  passage  in  the  narrative, 
that  the  jailor's  family  were  converted,  where  it  is 
said,  *'  He  rejoiced,  believing  in  God  with  all  his 
house."  I  will  remark,  that  if  the  sacred  historian 
intended  to  show  by  this,  all  that  were  baptized  in 
the  jailor's  family  were  believers,  it  will  certainly 
come  with  double  weight  against  the  Baptists,  in 
the  case  of  Lydia's  family,  spoken  of  in  the  same 
chapter.  Acts  xvi.  Where  is  the  least  intimation  of 
any  of  Lydia's  household  beheving  or  rejoicing  l 
Let  us  see,  verses  14,  15.  "And  a  certain  woman, 
named  Lydia,  a  seller  of  purple,  of  the  city  of 
Thyatira,  which  worshipped  God,  heard  us: 
whose  heart  the  Lord  opened,  that  she  attended 
unto  the  things  which  were  spoken  of  Paul.  And 
when  she  was  baptized,  and  her  household,  she 
besought  us,  saying,  If  ye  have  judged  me  to  be 
faithful  to  the  Lord,  come  into  my  house,  and  abide 
there.  And  she  constrained  us."  Notice  through- 
out this  passage,  it  is  she,  me,  my  house,  &c.  Not 
one  word,  not  the  smallest  intimation  of  any  part 
of  the  household,  but  what  was  in  a  perfect  state 
of  minority.  Nothing  at  all  is  said  about  them, 
only  that  they  were  baptized,  afte?'  God  opened 
HER  heart,  and  she  had  received  that  ordinance. 
Now,  the  jailor's  family  were,  or  they  were  not 
converted ;  if  they  w^ere  not,  it  settles  the 
question ;  but,  if  they  were  converted,  and  that 
appears  from  the  history,  it  is  conclusive  evidence 


284  (>  N      W  A  T  K  R      B  A  V  T  I  S  M  . 

that    Lydia's    family    were   not    converted,  and, 
consequently,  the  question  must  be  equally  settled 
on  that  ground.     Take  it,  then,  which  way  you 
will,  one,  at  least,  of  the  cases  amounts  to  incon- 
trovertible evidence    that   children,  without   faith, 
were  baptized.     As  I  consider  this  an  unanswera- 
ble case  on  every  principle  of  analogy  and  common 
sense,   I    will   further   illustrate   it.      There   is    a 
mission  among  the  Cherokee  Indians;  one  of  the 
missionaries  writes  to  the  Board,  of  the   baptism 
of  a  heathen  family,  in  which  he,  as  the   Baptists 
say,  gives   an  account  of  the    conversion    of  the 
whole  family,  as  in  the  case  of  the  Jailor ;   and,  in 
the  same  short  letter,  he  gives  an  account  of  the 
baptism    of  another   family,    only   one  of  which, 
the    head,    is    mentioned    as   being  converted,   as 
in    the  case    of    Lydia:    who    would    ever   once 
imagine,  that    the   second    family    were   all   con- 
verted ? 

Suppose  a  jury  of  twelve  men,  with  no  bias  on 
their  minds  in  favor  of  either  side  of  this  contro- 
versy, were  sworn  to  try  this  case  on  the  testimony 
before  them,  that  is,  the  testimony  of  the  historian, 
who  gives  an  account  of  Lydia's  conversion,  and 
the  baptism  of  her  household;  what  kind  of  a 
verdict  would  they  return  \  Would  they  return,  oji 
their  oath,  that  they  believe  all  Lydia's  household 
were  converted?     It  would  be  impossible. 

The  Baptists  believe,  that  the  jailor's  family 
were    converted,  on     what    thev     call     evidence 


O  N      W  A  T  E  Fl       BAPTISM,  285 

in  the  narrative  ;  but  no  such  evidence  appears 
in  the  case  of  Lydia's  family,  which  they  all 
admit. 

The  argument,  then,  as  before  suggested,  must 
settle  on  this  point.  If  the  jailor's  family  were 
not  converted,  it  proves  every  thing  we  want ;  if 
they  were  converted,  it  absolutely  proves,  keeping 
an  eye  on  the  infallibility  of  the  inspired  penman, 
that  Lydia's  family  were  7iot  converted.  But  they 
w^ere  baptized  ;  therefore,  unconverted  children  of 
believers  must  be  baptized. 

The  objections  to  this  practice,  inferred  from 
the  commission  of  the  Apostles  to  baptize 
believers,  never  can  have  any  force  on  the  minds 
of  the  unprejudiced.  First,  because,  as  I  design 
hereafter  to  show,  all  the  world,  at  that  time,  were 
unbaptized  with  Christian  baptism;  and,  secondly, 
because,  if  infants  were  excluded  by  that  commis- 
sion from  baptis|n,  they  were  equally  excluded  from 
heaven !  If  they  cannot  be  baptized,  because  they 
cannot  have  faith,  neither  can  they  be  admitted  to 
heaven,  because  they  have  not  faith,  for  "he  that 
beUeveth  not,  shall  be  damned."  See,  then,  what  a 
dilemma  men  run  into,  by  perverting  the  plain 
meaning  of  God's  word,  in  order  to  support  an 
untenable  hypothesis. 

The  question,  often  asked,  which  is  more 
curious  than  pious,  "  What  good  does  it  do  the 
child  to  baptize  himl"  might  be  answered  by^ 
*•  Who  arr  thon,  that  repliest  against  God  ?" 


286  ON      WATER      BAPTISM. 

Bat  the  same  question  is  equally  applicable  to 
the  reception  ol*  infants  under  the  former  dispen- 
sation, who  received  the  sign  and  seal  of  circum- 
cision, and  was  actually  asked  by  some  of  the 
fault-finders  of  God's  institutions,  in  Paul's  time ; 
w  ho  gave  them  a  very  emphatical  answer,  "  Much 
every  way."  And  so  I  would  answer,  with  respect 
to  infant  membership,  "  but  chiefly,"  because  God 
has  enjoined  it;  and  because  every  Christian  is 
virtually  bound,  as  far  as  he  has  opportunity,  to 
care  for,  watch  over,  and  pi'ay  in  a  particular 
manner,  for  every  baptized  child.  Is  this  no  ad- 
vantage 1  Are  the  prayers  of  the  righteous  of  no 
avail  1  Is  their  special  and  tender  concern 
for  the  baptized  of  no  profit  ?  Let  the  great 
majorities  of  conversions  among  that  class  of 
people,  in  all  great  revivals,  answer  these  interest- 
ing queries. 

There  is  another  circumstance  •which  ought  to 
satisfy  every  candid  inquirer  after  truth  ;  that  is, 
the  circumstance  of  the  hardened,  opposing  Jews, 
never  once  mentioning  this  supposed  innovation 
on  their  ancient  privilege.  If  Christ  and  his 
Apostles  had  excluded  infants  from  the  Church,  is 
it  not  absolutely  certain,  that  the  Jews,  and 
especially  the  judaizing  Christians,  would  have 
made  a  noise  about  it  l  Yet  there  is  no  complaint, 
no,  not  one  word. 

As  to  the  history  of  infant  baptism,  there  can 
be  no  point  better  established,  from  the  apostolic 


ON      WATER      BAPTISM.  287 

age  down  to  the  present  day !  There  were 
individuals,  who  doubted  about  the  iiriie,  &c. ;  but 
it  does  not  appear,  from  the  most  authentic  history, 
that  it  ever  was  a  matter  of  controversy  for  several 
centuries  immediately  following  the  apostles.  I 
will  give  only  a  few  incontrovertible  evidences,  for 
which  I  am  principally  indebted  to  Jedediah 
Chapman,  V.  D.  M.,  commencing  in  the  third  cen- 
tury and^  upwards,  to  the  apostolic  age  ;  for,  after 
that  time,  hardly  any  one  doubts  its  (infant  baptism) 
being  the  universal  practice  of  the  Church.  We 
are  chiefly  solicitous  to  establish  it  in  the^r^^  ages 
of  Christianity. 

About  150  years  after  the  apostles,  Cyprian 
called  a  council  of  sixty-six  bishops,  to  determine 
a  question  that  had  arisen  among  some  of  the 
brethren,  whether  infant  baptism  should  be  delayed 
to  the  eighth  day,  as  in  the  case  of  circumcision ; 
not  whether  it  should  be  performed  at  all.  The 
unanimous  decision  was,  that  it  was  not  necessary  to 
delay  it;  and  there  were  letters  written  accordingly 
to  the  Churches.  Now,  I  will  ask  every  candid 
inquirer,  if  it  were  possible,  so  soon  after  the 
apostles,  and  in  the  country  where  they  preached* 
and  in  an  age  when  it  is  so  generally  allowed 
Christianity  retained  so  much  of  its  original  purity, 
that  sixty-six  ministers  of  Jesus  could  be  found 
unanimously  approving  a  practice  that  did  not 
come  from  the  apostles?  It  is  absurd  to  sup- 
pose it. 


288  ON    WATER    BAPTISM. 

Origen,  who  was  born  less  than  LOO  years  after 
the  apostles,  speaks  often  of  infant  l)aptism,  in  his 
Homilies  on  Original  Sin,  as  an  established  practice 
in  the  Church,  and  expressly  says,  that  the  Church 
had  an  order  from  the  apostles  to  give  baptism  to 
infants.  I  would  remark,  here,  that  Origen  was 
not  contending  for  the  right  of  infant  baptism 
merely,  for  it  was  not  disputed  as  coming  from  the 
apostles;  he  only  designed,  thereby,  to  illustrate  his 
other  doctrines. 

TertulUan,  who  lived  at  the  same  time  with 
Origen,  mentions  infant  baptism  as  no  novelty  in 
his  day,  but  pleads  for  delay,  rather  than  introduce 
sponsors,  or  what  have  since  been  called  god- 
fathers, &c. 

Ireneus,  who  wrote  about  fifty  years  after  the 
apostles,  and  was  well  acquainted  with  Polycarp 
one  of  John's  disciples,  and  also  saw,  and  con 
versed  with  those  who  had  seen  Jesus  Christ  in 
tiie  flesh,  mentioned  infant  baptism  as  no  matter  ot 
dispute  in  his  day. 

Justin  Martyr,  who  is  supposed  to  have  been 
born  about  thirty  years  after  the  death  of  Christ, 
speaks  of  baptism  being  to  us  in  the  room  of 
circumcision. 

We  think  it  needless  to  multiply  proofs  from 
history  on  this  subject,  until,  at  any  rate,  those  we 
have  introduced  can  be  overthrown,  not  by  garbled, 
but  by  well  authenticated  history,  which  we  are 
sure  can   never  be  done.     For   historv,  that   is  so 


O  y      WATER      B  A  r  T  I  S  xM  .  289 

well  supported  bj  the  Old  and  New  'l'ej,iaiiieat, 
must  stand  like  the  rock  of  Gibraltar,  in  despite  of 
all  the  furious  storms  that  may  assail  it. 

We  are  now  to  speak  something  of  the  mode 
of  baptism,  about  which,  if  it  were  not  for  the 
vast  importance  attached  to  it  by  our  Baptist 
brethren,  we  would  feel  but  little  sohcitude; 
because  we  believe  that  Christ  did  not  prescribe 
any  particular  mode,  when  he  instituted  this  ordi- 
nance ;  therefore,  we  practice  various  modes,  when 
the  *' answer  of  a  good  conscience,"  requires  it  by 
the  subject.  Still,  we  are  firmly  established,  that 
our  preferred  mode,  sprinkling  or  pouring,  does 
most  fitly  represent  what  is  intended  by  water 
baptism.  I  would  reply  here,  to  a  cant,  that  we 
often  hear,  about  the  invalidity  of  immersion, 
when  performed  by  a  Presbyterian,  Methodist,  &c., 
because,  it  is  said,  "  They  have  no  faith  in  it/' 
This  is  like  some  other  modest  things  we  hear. 
J3ut  we  have  said  a  thousand  times,  that  we  believe 
it  is  a  lawful  baptism;  but  unnecessary;  but  it  is 
the  faith  of  the  one  to  be  baptized,  I  would  imagine, 
that  was  principally  concerned. 

There  can  be  nothing  determined  about  the 
mode  from  the  word  baptize  as  in  our  translation, 
or  from  hapiizo  in  the  original.  Even  hapto,  which 
is  said  to  be  the  strongest  word  in  the  Greek  lan- 
guage, to  express  plunging,  is  used  in  Daniel  iv.  33, 
to  signify  to  -wet,  or  sprinkle.  But  hapto  is  not  the 
word  used  by  our  Saviour,  in  the  commission   to 


290  ON      WATER      BAPTISM 

baptize,  it  is  haptizo,  "  which  the  most  approved 
Lexicographers  say,  signifies  any  kind  of  washing, 
or  cleansing  with  water,  that  is,  the  apphcation  of 
water  in  various  ways.  Those  who  doubt  it,  are 
requested  to  consult  Hesychius,  Budeus,  Scapula, 
Stephanus,  and  Dr.  Leigh's  Critica  Sacra,  who  are 
all  acknowledged  to  be  great  masters  of  the  Greek 
language."*  "  It  is  also  certain,  that  this  word  is 
used  by  inspiration  to  signify  divers  washings, 
without  any  reference  to  the  mode,  as  in  Mark  vii.  4, 
"  And  from  the  market,  except  they  wash,  {haptis- 
mous  in  the  original,)  they  eat  not."  The  same 
word  is  also  applied  to  many  kinds  of  the  ceremonial 
w^ashings ;  as  in  Heb.  ix.  10,  "  Only  in  meats  and 
drinks  and  divers  washings,"  in  the  original  ha'ptis- 
mous,  plural  of  haptizo.  Again :  Luke  xi.  38,  "  And 
when  the  pharisee  saw  it,  he  marvelled,  that  he 
had  not  first  washed,  (haptized  in  the  original,) 
before  dinner."  Who  does  not  know,  that  this 
did  not  mean  plunging  the  body  all  over  in  water. 
After  such  testimony  from  the  most  approved 
masters  of  the  Greek  language,  and  from  the  New 
Testament  itself,  is  it  not  passing  strange,  that  we 
hear  many  pretending  to  establish  immersion  from 
the  original,  who  do  not  know  one  principle  of 
their  mother  tongue  !  I  said  before,  and  perhaps, 
it  would  not  be  too  much,  if  I  were  to  say,  it  has 
been  proved  a  thousand  times,  that  nothing  can  be 
determined  about  the   viode  of  baptism,  from  the 

*  CliapmaTi  on  Baptism    pnge  52. 


ON      WATER      BAP  T  I  S  M.  291 

word  haptize.  If  any  particular  mode  can  be  de- 
termined, it  must  be  by  inference,  drawn  from  the 
practice  of  the  Apostles,  and  the  allusions  of  that 
ordinance. 

I  will  now  candidly  consider  some  of  the 
strongest  supposed  proofs  of  our  Baptist  brethren 
for  immersion.  Acts  viii.  38,  39;  '^  And  they  went 
down  BOTH  into  the  water,  both  Philip  and  the 
Eunuch;  and  he  baptized  him.  And  when  they 
were  come  up  out  of  the  water,"  &c.  This 
passage  is  much  rehed  on  to  prove  immersion ;  but 
I  will  ask,  where,  or  how  does  it  prove  it  ?  We 
have  here  a  history  of  a  fact,  that  is,  of  a  baptism; 
but  how  is  not  even  intimated.  That  they  went 
into  the  water,  and  came  up  out  of  the  water, 
proves  nothing ;  this  was  no  part  of  the  ordinance. 
If  it  prove  that  the  Eunuch  went  under  the 
water,  I  assert,  it  also  proves  that  Philip  went 
under  the  water !  (For  we  are  not  to  take  the 
present  practice  of  the  Baptists  for  proof.)  Philip 
baptized  him;  but  how,  no  man  ujader  heaven  can 
tell.  It  is  all  guess  work.  The  Baptists  infer  he 
was  immersed.  I,  with  perhaps  fifty  to  one  on  my 
side,  infer  he  did  not  go  under  the  water.  I  con- 
scientiously believe  he  did  not,  but  was  baptized 
at,  ox  in,  the  margin  of  the  water,  by  sprinkling  or 
pouring,  as  I,  myself,  have  recently  baptized. 

The  intelligent  Baptists  know,  that  the  preposi- 
tion, rendered  into  in  this  place,  very  often,  in 
various   parts  of  the  original    Scriptures,  means  to 


292  ON      WATER       B  A  P  T  1  S  M  . 

only.  But  I  want  nothing  but  our  present  trans- 
lation to  support  me  in  affirming,  that  the  case  of 
the  Eunuch  is  no  proof  for  immersion.  It  is  all 
guess — but  I  want  proof. 

There  is  another  passage,  in  Col.  ii.  12,  *'  Buried 
with  him  in  baptism,"  which  is  supposed  to  prove 
immersion.  I  would  just  remark,  if  men  will  in- 
dulge their  imaginations  (feeling  a  strong  predilec- 
tion for  a  favorite  tenet,)  in  figurative  expressions, 
they  can  extend  their  figures,  so  as  to  prove  almost 
any  thing.  There  was  a  preacher,  lately,  near 
this  place,  who,  in  his  sermon,  not  only  allowed 
that  Solomon's  temple  was  figurative  of  the 
Church,  but  that  the  rafting  of  the  timbers  for  the 
building  over  an  arm  of  the  sea,  was  proof  of 
baptism  by  immersion !  Just  as  irrelevant  is  the 
application  of  the  subject  before  us  to  water  bap- 
tism, which  the  connection  clearly  shows.  "  Buried 
with  him  in  baptism,  wherein  also  ye  are  risen 
with  him,  through  the  faith  of  the  operation  of  God, 
who  hath  raised  him  (Christ)  from  the  dead.  And 
you  being  dead  in  your  sins,  and  the  uncircumcision 
of  your  flesh,  hath  he  quickened  together  with 
him,  having  forgiven  you  all  trespasses."  It  is 
astonishing,  how  any  intelligent  man  can  believe 
this  has  an  allusion  to  water  baptism.  Read  it  again : 
whatever  burial  is  intended  here,  it  is  expressly 
said,  they  are  raised  by  the  faith  of  the  operation 
of  God.  Now  let  any  man  try  the  experiment, 
that   is,  let   him   be  plunged,  or  buried,  under  the 


ON      WATER      BAPTISM.  293 

water,  and  see  if  his  faith  will  raise  him  out  of  the 
water !  I  am  certain  if  faith  without  works  in 
this  case  would  not  be  dead,  it  would  produce 
death. 

But  the  Apostle  says,  they  were  dead  in  their 
sins,  and  he  (Christ)  hath  quickened  them.  Does 
this  quickening  from  spiritual  death  take  place  in 
water  baptism  ?  Or  does  it  not  always,  according 
to  the  Baptists,  go  before  I  But  in  this  act  of  this 
burying,  whatever  it  be,  Christ  "forgives  all  tres- 
passes." Does  the  act  of  water  baptism  ensure 
the  forgiveness  of  sins  1  I  think  the  candid  will 
at  once  see,  by  this  analysis  of  the  subject,  the 
absurdity  of  applying  it  to  water  baptism.  The 
true  meaning  of  the  passage  seems  to  be  simply 
this :  the  Apostle  is  speaking  of  Christ's  sufferings, 
death,  and  burial,  by  the  terui,  or  figure,  of  baptism, 
(which  term  Christ  himself  used,  when  he  said, 
*'I  have  a  baptism  to  be  baptized  with,  and,  Oh  ! 
how  am  I  straitened  till  it  be  accomplished,")  and 
that  spiritual  baptism  of  the  believer,  by  which  he 
dies,  and  is  buried  to  sin,  with  Christ,  and  is  raised 
to  hope,  comfort,  and  heavenly  mindedness,  by  the 
faith  which  is  of  God's  operation,  and  in  which 
act  all  his  sins  are  forgiven  hiui.  For  it  is  oijly 
by  "  being  baptized  into  Christ,"  that  he  can  have 
that  quickening;  and  it  is  by  faith  in  a  risen 
Saviour,  who  was  once,  indeed,  crucified  and 
buried,  that  he  can  die  unto  sin.  This  explana- 
tion   is   confirmed  by  a  correspondent  passage  in 


294  ON      WATER      BAPTISM. 

Rom.  vi.  4.  "  Therefore  we  are  buried  with  him 
bj  baptism  into  death,"  &c.  Now,  if  we  make 
this  passage  mean  any  thing,  except  a  spiritual 
baptism  on  the  part  of  man,  we  see  at  once 
where  it  would  lead — "  into  death;'  To  be  con- 
sistent, and  pursue  the  figure,  if  it  be  water  bap- 
tism, we  must  actually  be  buried  under  the  water, 
until  we  die  !  There  is  no  alternative,  but  to  die; 
for  there  is  not  the  shadow  of  a  doubt,  that  the 
Apostle  is  speaking  of  Christ's  death.  I  am  ready 
to  conclude,  if  this  were  the  test,  and  I  affirm  it 
should  be,  if  it  means  water  baptism,  that  we 
should   not  see  many  more   immersions. 

But  I  would  ask  what  analogy  is  there  between 
dipping  a  man  under  water  and  instantly  raising 
him  up  again,  and  Christ  lying  three  days  in  a 
hollow  rock,  or  tomb  citt  out  of  a  rock,  the  door 
of  which  was  in  the  side  ?  If  you  take  the  figure 
of  the  burial,  maintain  it,  and  keep  the  subject  as 
long  under  the  water,  as  our  blessed  Lord  was  in  the 
tomb.  I  mention  this,  to  show  the  absurdity  of  sup- 
posing the  Apostle  was  speaking  of  water  baptism. 

We  have  now  carefully  examined  the  case 
of  the  Eunuch,  and  both  burials  with  Christ  in 
baptism,  and  what  will  they  amount  to  ?  Not  one 
word,  nor  even  an  intimation  about  immersion 
in  either!  Where  will  we  go  next?  To  John, 
and  Jordan,  says  my  Baptist  brother.  Agreed,  for 
T  have  long  since  thought  that  truth  never  sufifered 
by  investigation. 


ON      WATER      BAPTISM.  295 

It  is  said,  John  baptized  where  there  was  much 
water;  I  answer,  this  was  necessary,  when  we 
consider  that  John  had  one  of  the  greatest  camp 
meetings  that  we  ever  iieard  of!  For  it  is  expressly 
said,  *' Jerusalem,  and  all  Judea,  and  all  the  region 
round  about  Jordan,  came  out  to  John,  and  were 
baptized  of  him."  Now  much  water  was  really- 
necessary  for  such  a  multitude  to  drink,  &c.,  as 
well  as  for  the  use  of  their  beasts.  But  we  do  not 
read  of  any  dipping  in  this  "much  water." 

It  is  said,  John  baptized  in  Jordan.  I  will  also 
say,  in  reply,  that  he  baptized  beyond  Jordan,  John 
i.  28,  where,  it  is  said,  "  Christ  afterwards  dwelt, 
or  abode,"  John  x.  40 ;  from  which  I  would  infer, 
at  least,  that  it  could  not  be  a  river,  or  creek  that 
John  baptized  in  there.  But  he  baptized  in 
Jordan.  What  does  this  prove  1  Immersion  1 
By  no  means.  I  w'lW  prove  it  to  you.  Paul  says, 
the  Israelites  '^  were  baptized  unto  Moses,  in  the 
cloud,  and  in  the  sea."  And  yet  it  is  expressly 
said,  they  at  the  very  time  of  this  baptism,  went 
"over  DRY  SHOD  !'■  Here,  then,  is  a  baptizing  z/i 
a  larger  water  than  Jordan,  without  immersion. 
At  any  rate,  if  the  balance  of  the  body  were  im- 
mersed, their  feet  were  kept  dry.  I  think,  accord- 
ing to  the  modern  practice  of  immersion,  it 
would  be  difficult  to  perform  it  and  keep  the  feet 
dry. 

But  it  is  said,  that  Christ  and  others  went  down 
into  the  water,  (Jordan)  and  came  up  out  of  the 


296  ON      WATER      B  A  P  T  I  rj  M  . 

water,  and  here  immersion  is  inferred.  But  if  such 
inferers,  "  will  turn  to  the  history  (in  Joshua)  of 
Israel's  transit  over  Jordan,  they  will  find  it  re- 
peatedly asserted,  that  they  went  down  into  Jordan, 
(the  same  river  in  which  Christ  was  baptized,) 
and  came  up  out  of  Jordan,  and  wet  the  soles  oi' 
their  feet  only."  Now,  what  of  dipping,  or 
immersion,  is  found  in  all  this  train  of  supposed 
incontrovertible  proofs?  I  answer,  just  not  one 
intimation  of  it!  If  vou  still  insist  that  John,  at 
any  rate,  dipped  the  people,  I  will  introduce  his 
own  testimony  in  opposition  to  you — when  he 
says,  again  and  again,  "  I  indeed  baptize  you  with 
w^ater."  Not  that  he  baptized  the  water  with  the 
subject,  but  the  subject  with  the  water.  As  I 
would  say,  I  shave  with  my  razor,  I  write  with  my 
pen,  &c.  John  says,  "I  indeed  baptize  you  icith 
water,  but  he  that  cometh  after  me  shall  baptize 
you  with  the  Holy  Ghost  and  with  fire."  Now, 
suppose  we  were  to  read  this  passage  as  our 
Baptist  brethren  would  have  us:  "I  plunge  you  all 
over  in  water,  and  he  will  plunge  you  all  over  in 
the  Holy  Ghost,  and  in  fire."  How  absurd!  But 
read  as  John  intended,  and  it  would  read  naturally, 
and  correspond  precisely  with  Peter's  views,  that 
is,  *'  I,  John,  pour  water  on  you,  but  he  that 
cometh  after  me,  will  pour  the  Spirit  on  you.'* 
Peter,  in  Acts  x.  15,  16.,  quotes  this  very  passage, 
"  And  as  I  began  to  speak,  the  Holy  Ghost  fell  on 
them,  as  on  us   at  the  beginning      Then   remem- 


ON       VV  A  T  E  R      li  A  P  T  I  S  M  ,  297 

bered  I  the  word  of  the  Lord,  how  that  he  said, 
John  indeed  baptized  iviih  water ;  but  ye  shall  be 
baptized  with  the  Holy  Ghost."  How '{  By 
falling  oiy  them,  as  was  prefigured  by  the  watei* 
falling  ON  them  in  John's  baptism. 

But  it  is  still  asked,  Was  not  Christ  immersed, 
and  was  it  not  done  as  an  example  for  us  to 
follow  1  I  answer,  I  believe  he  was  not  immersed; 
and  if  he  was,  it  was  not  intended  as  an  example 
for  us.  With  respect  to  his  immersion,  there  is 
nothing  proved  from  the  narrative;  and  what 
induces  me  to  believe  he  w^as  not,  is,  tlie  custom 
of  setting  apart  the  priests,  when  they  were  in- 
auo;urated,  by  washing  their  hands  and  feet. 

Now  there  cannot  be  one  reasonable  doubt,  but 
this  was  all  the  design  of  Christ's  baptism.  John 
refused  to  baptize  him  at  first:  he  said,  '*  SufTer  it 
to  be  so  now,  for  thus  it  becometh  us  to  fulfil  all 
righteousness;"  that  is,  to  obey  a  law  yet  in  force, 
about  induction,  to  the  priesthood ;  for  you  will 
mark,  that  Christ  taught  and  yielded  obedience  to 
the  ceremonial  law,  until  he  was  crucified.  He  w^as 
circumcised;  those  he  had  healed,  he  told  to  go 
and  show  themselves  to  the  priests,  as  commanded 
in  the  law  of  Moses;  and  he  ate  the  passover,  &c. 
Hence,  after  he  was  set  apart  to  the  priesthood  by 
the  washing  of  water,  being  now  of  the  proper 
age,  thirty  years,  according  to  the  law,  he  ascended 
the  hanks  of  Jordan,  and  as  he  was  now  ready  to 
enter  on  his  public  ministry,  and  as  God  ivas  wont 


298  ON      WATER      BAPTISM. 

to  give  all  necessary  proof  of  his  divinity  and 
mission,  "there  was  a  voice  from  heaven,  saying, 
This  is  my  beloved  son,  in  whom  I  am  well 
pleased."  The  Holy  Ghost  lit  upon  him  in  the 
shape  of  a  dove. 

That  Christ's  baptism  was  not  designed  as  an 
example  for  us  to  follow,  is  absolutely  certain,  from 
the  circumstance  of  his  not  being  baptized  till  he 
was  thirty  years  old;  and  from  the  circumstance  of 
John^s  baptism  not  being  the  Christian  baptism. 
Do  not  marvel,  for  I  will  p'ove  it.  But  to  return 
to  the  example  of  Christ.  Why  did  he  not  receive 
baptism  among  the  first  that  were  baptized  by 
John  \  Why  did  he  delay  it  till  he  was  thirty 
years  of  age  \  Why  did  he  say,  "  Thus  it  be- 
comes us  to  fulfill'  ^-c.,  not  enact,  but  fulfil  \  Let 
men  give  a  just  solution  to  these  questions,  which 
I  know  is  impossible  on  their  plan,  or  for  ever 
cease  to  misguide  the  unwary,  by  the  moanful  tone 
of  following  their  Lord  into  the  water.  As  well 
might  they  teach  to  follow  their  Lord  in  the  rite  of 
circumcision,  eating  the  passover,  or  any  other 
abrogated  ceremony.  For  it  is  unquestionable,  that 
John's  baptism  was  not  the  Christian  baptism,  and 
of  course  is  done  away.     I  promised  to  prove  this. 

First:  God  the  Father,  not  Christ,  instituted 
John's  baptism.  Second:  He  did  not  baptize  in 
the  name  of  the  Trinity  Third:  The  people 
whom  he  baptized  continued  members  of  the 
Jewish  Church.    Fourth  :  His  baptism  was  limited 


O  N      WATER      BAP  T  I  S  !\I.  299 

to  the  Jews.  Lastly;  We  have  au  express 
repeal  of  his  baptism  recorded  in  Acts  xix.  2 — 5, 
•'  He  said  unto  them,  have  je  received  the  Holy 
Ghost  since  je  beheved  \  And  they  said  unto 
him,  We  have  not  so  much  as  heard  whether  there 
be  any  Holy  Ghost.  And  he  said  unto  them,  Unto 
what  then  were  ye  baptized  (  And  they  said,  Unto 
John's  baptism.  Then  said  Paul,  John  verily 
baptized  with  the  baptism  of  repentance,  saying 
unto  the  people,  that  they  should  believe  on  him, 
which  should  come  after  him;  that  is,  on  Christ 
Jesus.  When  they  heard  this,  they  were  baptized 
in  the  name  of  the  Lord  Jesus."  There  is  an 
ignoble  attempt  to  evade  the  force  of  this  repealing 
clause  of  John's  baptism,  by  endeavoring  to  make 
the  text  read  quite  differently  from  what  it  does ; 
and  introducing  Paul's  declaration  to  ihe  Corin- 
thians, that  he  did  not  baptize  at  Ephesus  !  where 
he  said,  "  I  thank  God,  that  I  baptized  none  of 
you,  except  Gains,"  &c.  But  you  will  mark,  it 
was  none  of  you,  Corinthians,  who  were  a  separate 
Church  from  the  Ephesians,  where  John's  disciples 
w^ere  re-baptized.  This  shows  what  ridiculous 
shifts  men  are  often  driven  into,  who  are  previously 
determined  to  hold  an  untenable  sentiment. 

I  asked  for  a  plain  repeal  of  the  law  of  God, 
admitting  infants  into  the  pale  of  the  Church;  it 
has  not  been,  nor  can  it  be  shown.  The  Baptist 
brethren  may  ask  for  a  plain  repeal  of  John's 
baptism.     I  have  shown  it. 


300  O  N       \V  ATE   11       P,  A  1'  T  ISM. 

We  will  now  ask,  WIihi  does  water  baptism 
represent  1  We  have  already  shown,  that  John 
and  Peter  clearly  understood  it  as  representing  the 
purifying  influence  of  the  Holy  Spirit.  And  I 
have  never  heard  it  denied,  even  by  the  Baptists, 
that  it  also  represents,  or  is  figurative  of,  the  all- 
cleansing  influences  of  the  blood  of  Jesus.  We 
read  every  where  of  the  Holy  Spirit  being  poured 
out,  and  falling  on  the  people.  And  "  there  is  no 
object  whatever,  in  all  the  New^  Testament,  so 
frequently  and  so  explicitly  signified  by  baptism,  as 
these  divine  influences.  See  Matt.  iii.  11 ;  Mark  i. 
8,  10 ;  Luke  iii.  16 — 22  ;  John  i.  33  ;  Acts  i.  5  ;  ii. 
38,  39;  viii.  12,  17;  xi.  15,  16.  With  respect  to 
the  blood  of  Jesus,  it  is  frequently  called  the  blood 
of  sprinkling.  See  Isa.  Iii.  15;  Heb.  xix.  13,  14; 
xii.  24.  All  of  which  answ^er  to  the  prediction  of 
Ezekiel,  where  he  is  speaking  of  the  full  and  com- 
plete return  of  all  Israel  to  their  own  land,  with 
the  general  spread  of  the  gospel ;  more  than  inti- 
mating, perhaps,  their  mode  of  baptism.  Ezekiel 
xxxvi.  25.  '•  Then  will  I  sprinkle  clean  water 
upon  you,  and  ye  shall  be  clean,"  &c. 

We  will  inquire  now,  if  it  be  at  all  probable,  that 
the  three  thousand,  Paul,  and  the  Jailor,  were  im- 
mersed I  When  Peter  began  to  preach,  it  was 
about  nine  o'clock,  it  is  said,  and  many  olher  things 
he  said  unto  them.  A  great  revival  of  God's  work 
followed;  there  was  great  agitation  among  the 
people,  which  must  have   taken   considerable  time 


C    .\       WATER       BAP  T  ISM.  301 

to  subside  We  will  allow  three  hours  tor  this — 
one  hour,  which  is  too  little,  to  receive  their  con- 
fession of  faith  in  Jesus — one  hour  more  for  them 
to  prepare  changes  of  garments,  (for  jou  will 
mind,  that  when  they  met,  they  did  not  know  they 
would  be  baptized,)  this  would  bring  two  o'clock 
in  the  afternoon.  But  now  it  must  take  some 
more  time  to  hunt,  and  go  to  a  suitable  place  of 
water,  if,  indeed,  such  a  place  could  be  found ; 
which  must  bring  near  three  o'clock.  Now, 
eleven  apostles  only  have  to  immerse,  all  over  in 
v\^ater,  three  thousand  people,  in  about,  or  less  than 
three  hours  !  Impossible  !  No  man  can  seriously 
beheve  it.  Every  day's  experience  proves  it  im- 
practicable. One  of  my  good  neighbors,  a  Deacon, 
was  so  pressed  with  this  argument,  that,  forgetting 
what  his  Bible  said,  denied  that  they  were 
baptized  on  that  day  !  It  is  vain  to  imagine,  that 
the  seventy  disciples  assisted  in  this  baptism;  for 
their  commission  had  ceased  with  John's  baptism, 
and  we  never  hear  of  its  being  renewed ;  and  we 
have  proved  that  John's  baptism  was  done  away, 
or  discontinued. 

But  was  Paul  immersed  1  Not  the  least  proba- 
bility of  it.  Read  Acts  ix.  18,  19:  "And  Jie 
received  sight  forthwith,  and  arose,  (that  is,  sat  up, 
or  stood  up,)  and  was  baptized.  And  when  he 
had  received  meat,  he  was  strengthened."  Not  a 
word  is  said  about  going  out  of  the  house,  or  any 
where  else,  to  hunt  suitable  water  to  be  dipped  in: 


302  O  N      W  A  T  E  R      BAP  T  ISM. 

no,  it  appears,  clearly,  from  the  simple  narrative, 
that  it  vvould  have  been  impracticable.  Saul  had 
fasted  three  days  and  nights,  his  soul  was  over- 
whelmed with  sorrow,  and  he  was  too  weak  to 
receive  baptism  in  that  way,  much  less  to  go  with 
Annanias  any  distance  to  hunt  water.  But  after 
he  had  received  baptism,  sitting  or  standing  by  the 
bed-side,  he  received  meat,  and  was  strengthened ; 
but  you  will  notice,  he  was  not  strengthened  till 
after  his  baptism.  A  man's  mind  must  be  of  a 
curious  structure,  indeed,  who  can  believe  any 
thing  else,  than  that  Paul  was  baptized  by  the 
bed-side,  or  in  the  house  immediately  after  he 
arose. 

Now  for  the  Jailor.  But  let  me  premise,  that 
it  is  well  known,  the  custom  in  the  East  was,  and 
still  is,  to  have  their  jails  with  different  apartments, 
one  of  which  the  jailor  hves  in,  and  all  under  one 
roof;  but  it  is  called  the  jail.  Read  Acts  xvi.  29, 
30,  and  33 :  "  Then  he  called  for  a  light,  and  sprang 
in,  and  came  trembling,  and  fell  dow^n  before  Paul 
and  Silas,  and  brought  them  out,  (that  is,  out  of  the 
inner  prison,)  and  said,  Sirs,  what  must  I  do  to  be 
saved  1"  "  And  he  took  them  the  same  hour  of  the 
night,  (midnight,)  and  washed  their  stripes;  and 
was  baptized,  he  and  all  his,  straightway.  And 
when  he  had  brought  them  into  his  house,  (that  is, 
another  apartment  of  the  jail,)  he  sat  meat  before 
them,"  &c.  Do  not  sneer  at  my  parentheses,  till 
you  hear  me  out;  I  will  prove  their  correctness; 


ON      WATER      B  A  P  T  I  S  M  .  303 

anrl  1  will  do  it  by  Paai's  sincerity.  It  appears, 
fi*oni  the  history,  that  next  morning,  the  magi^strates 
were  wiHing  that  Paul  and  Silas  should  depart, 
without  any  further  proceedings  or  ceremony.  We 
will  see  Paul's  reply.  "But  Paul  said  unto  them, 
They  have  beaten  us  openly,  uncondemned,  being 
Romans,  and  have  cast  us  into  prison  ;  and  now 
do  they  thrust  us  out  (of  prison)  privily  1  Nay, 
verily,  but  let  them  come  themselves  and  fetch  us 
out ;"  that  is,  out  of  prison.  After  this  declaration 
of  the  Apostle  being  brought  into  view,  I  hope  no 
Christian,  at  any  rate,  will  still  contend  that  Paul 
had  been  out  of  the  prison  a  moment,  till  the 
^'magistrates  came  and  besought  them,"  &c.  If  we 
make  Paul  act  the  hypocrite  in  this  case,  I  am  siu*e 
we  are  not  bound  to  believe  any  of  his  writings. 
"Nay,  verily,  let  them  come  and  fetch  us  out." 
Now,  if  Paul  had  been  previously  out,  I  say  this 
would  have  been  bare  hypocrisy,  and,  virtually, 
LYING !  It  must  be  remarked,  that  the  Jailor  was 
not  commanded  by  the  magistrates  to  put  them  in 
the  inner  prison,  but  only  to  keep  them  safe.  It 
was  of  his  own  accord  he  put  them  there  for  safe 
keeping,  and  no  doubt  to  wreak  his  vengeance  on 
God's  servants ;  it  was,  therefore,  no  violation  of 
his  duty  or  order,  to  bring  them  out  of  the  inner 
prison  into  his  own  house,  another  apartment  of 
the  prison,  where,  it  appears,  they  still  remained, 
when  the  magistrates  sent  them  word  next  morning. 
For   it  does  not  appear  that  the  Jailor  put  them 


304  Oh       \A    A  T  E  R      BAPTISM. 

back  into  the  iziner  prison,  after  he  brought  them 
into  his,  own  apartment  of  it.  And  this  circum- 
stance proves,  beyond  a  doubt,  that  Paul  still  con- 
sidered himself  in  prison,  though  in  the  jailor's 
house,  and  positively  refused  to  go  out  till  the 
magistrates  came. 

If,  then,  Paul  did  not  dissemble  and  lie,  it  is 
absolutely  certain,  he  w,as  not  out  of  the  jail  till 
next  morning.  But  we  are  informed,  that  the 
Jailor  and  his  family  were  baptized  the  same  hour 
of  the  night,  that  is,  the  hour  of  midnight.  We 
have  proved  it  was  in  the  jail ;  if  in  the  jail,  it  is 
absolutely  certain  it  was  not  by  immersion  ;  for 
who  does  not  knov\^,  that  a  wicked  Roman  officer 
had  no  previous  preparation  to  receive  Christian 
baptism  I 

Here,  then,  are  three  thousand  and  two  cases,  in 
the  New  Testament,  in  which  it  must  appear  to 
the  unprejudiced  mind,  next  to,  or  absolutely  im- 
possible, in  the  nature  of  things,  for  them  to  have 
received  baptism  by  immersion.  But  we  have  not 
found  one  case,  where  it  is  even  very  probable  that 
immersion  was  performed.  If  any  would  still  say, 
because  Philip  and  the  Eunuch  went  down  into 
the  water,  w^e  ought  to  follow  their  example;  I 
would  reply,  that  we  are  just  as  much  bound 
to^go  into  the  jail,  or  by  the  bed-side,  and  baptize. 

By  way  of  argument,  I  would  suggest,  that  it  is 
impossible  to  conceive,  with  any  propriety,  that 
the  infinitely  wise  and  blessed  Jesus  would  institute 


ON      WATER      BAPTISM.  305 

an  ordinance,  one  of  the  only  two  under  the 
gospel,  that  could  not  be  administered  at  arrj  time, 
when  the  proper  subjects  were  presented.  This 
seems  clearly  to  have  been  the  practice  of  the 
apostles ;  whenever  a  man  believed,  he  was  bap- 
tized on  the  spot,  and  straightway  his  family.  As 
soon  as  Philip  came  to  the  first  water,  after  the 
Eunuch  believed,  he  baptized  him.  So,  in  like 
manner,  were  Paul,  the  Jailor,  and  the  three 
thousand  baptized  forthwith.  No  waiting,  no 
change  of  garments  ever  spoken  of,  no  going  to 
hunt  creeks,  rivers,  ponds,  lakes,  or  pools — no  such 
thing.  This  is  the  super-invention  of  man.  But, 
on  the  Baptist's  plan,  there  are  many  times,  places, 
and  circumstances,  in  which  it  could  not  be  per- 
formed. 

Many  believe  on  a  death  bed,  days  or  weeks 
before  death,  yet  they  cannot  be  baptized  by  im- 
mersion, and,  therefore,  die  without  baptism. 
There  was  exactly  such  a  case  happened  in 
my  neighborhood,  in  Kentucky,  with  a  Baptist 
preacher's  son !  In  extreme  northern  climates, 
in  the  midst  of  winter,  and  in  many  other  places, 
at  different  seasons,  where  men  can  hardly  get 
water  to  drink,  all  prove  that  the  blessed  Saviour 
never  enjoined  this  ordinance  to  be  administered 
by  immersion.  The  Lord's  Supper  may  be  ad- 
ministered under  any  circumstances  of  health,  &c., 
and  so  might  baptism  by  sprinkling  or  pouring. 
Then,  when  neither  Scripture  nor  reason  supports 
26 


306  ON      WATER      BAPTISM. 

immersion,  why  will  men  be  so  tenacious  of  it,  as 
even  to  tear  asunder  Christ's  mystical  body,  his 
Church  I  I  do  conscientiously  believe,  that,  taking 
God's  word  and  reason  for  their  guide,  the  Peedo- 
Baptists  would  have  greater  cause  to  exclude  the 
Baptists  for  omitting  their  duty  in  baptism,  from 
their  communion,  than  the  Baptists  have  to  ex- 
clude them  on  the  same  principle.  Yet  I  believe 
all,  (I  know  I  can  speak  for  the  body  to  which  I 
belong,)  would  willingly  meet  our  Baptist  brethren 
on  equal  ground,  and  cultivate  the  most  sincere 
friendship.  But  this,  though  we  have  often  ten- 
dered it,  we  cannot  have,  and  retain  our  oion 
opinions  and  practices.  The  Great  Head  of 
the  Church  is  now  sitting  in  judgment  on  this 
matter. 

But  some  are  so  uncharitable  as  to  believe,  that 
the  Baptists  are  not  so  solicitous  about  their  mode 
of  baptism,  as  they  affect  to  be.  They  draw  their 
conclusions  from  this  circumstance :  let  a  Presby- 
terian, or  a  Methodist,  of  the  most  indisputable 
piety,  ask  them  for  baptism,  but  be  honest  enough 
to  tell  them,  that,  after  immersion,  he  wishes  to 
continue  in  his  former  society,  they  will  not  baptize 
him  !  This,  indeed,  looks  not  like  the  practice  of 
the  apostles,  and  more  like  a  desire  for  members 
than  to  perform  the  rite  of  that  ordinance,  even  on , 
what  they  acknowledge  proper  subjects  of  baptism. 
But  others  might  be  ready  to  excuse  this  apparent 
inconsistency  in  our  brethren,  when  they  remem- 


ON      W  A  T  E  K      B  A  P  1'  I  S  M  .  *  307 

ber  that  if  the  applicant  were  to  return  alter 
immersion  to  his  old  Church,  he  might  not  be  well 
taken  care  of;  that  the  principles  of  truth,  even 
telling  the  truth  might  not  be  duly  pressed  upon 
him,  inasmuch  as  no  one  is  suffered  to  give 
evidence  against  a  Baptist,  but  a  Baptist !  ''  What ' 
(says  my  uncharitable  neighbor,)  can  no  man 
tell  the  truth  but  a  Baptist?"  It  really  appears 
so,  from  the  regulation  of  the  Church;  but  it  is  a 
twin  brother  to  refusing  communion  to  all  God's 
people  who  are  not  immersed ;  for,  it^  is  certain, 
if  none  but  immersed  people  are  fit  to  commune, 
that  there  is  some  coloring  for  excluding  all  other 
Christians  from  giving  testimony.  Yet,  I  think,  the 
respectable  part  of  the  Tzo/i-professors  might  be 
admitted,  for  I  doubt  not  but  thousands  of  them 
are  men  of  the  strictest  probity.  Some  may  say, 
I  have  left  my  subject;  but  I  repeat  it,  this  very 
thing  of  virtually  saying,  no  man  in  the  world  can 
tell  the  truth  but  a  Baptist,  grows  out  of  that 
odious,  unscriptural  distinction  between  themselves 
and  all  the  rest  of  the  Christian  world.  It  is  a 
plan  of  seclusion,  separation,  stand  hy,  &c.,  that 
has  a  constant  tendency  to  ahenate  God's  Church, 
instead  of  bringing  it  closer  together. 

I  will  now  condense  some  of  my  arguments,  and 
conclude. 

First,  then,  I  have  shown  a  law  by  which  the 
infants  of  believing  parents  were  admitted  into  the 
pale  of  the  Church,  and   that  law,   or   promise, 


308  '  ()  N       W  A  T  E  li       1}  A  P   J'  I  S  IM  . 

recognized  in  various  parts  of  die  New  Testament, 
Second :  That  that  law  of  infant  membership  has 
never  been  abrogated,  and  is,  consequently,  obliga- 
tory on  every  believing  parent;  and,  that  the 
spiritual  descendants  of  Abraham  are  bound  to 
give  their  infants  into  the  arms  of  Christ's  mystical 
body.  Third :  That  the  apostles  clearly  under- 
stood it  so,  by  baptizing  whole  households  without 
faith,  probably  many,  but  certainly,  the  household 
of  Lydia;  (and  one  clear  example  is  enough.) 
Fourth :  T^hat  on  the  most  impartial  examination, 
there  is  not  one  proof  for  immersion  in  the  whole 
Bible — that  our  Lord  was  not  baptized  for  an 
example  for  us  to  follow — that  John's  baptism  was 
not  the  Christian  baptism ;  and,  consequently,  all 
the  world  were  unbaptized  with  Christian  baptism, 
when  the  apostles  received  their  commission  to 
go,  and  teach,  and  baptize:  therefore,  it  was  fit  for 
adults  to  profess  faith  before  they  were  baptized ; 
but  "  straightway,"  their  households  did  receive 
that  ordinance;  and,  in  the  various  baptizing  of 
the  apostles,  we  have  such  strong  presumption  as 
amounts  to  nearly,  or  quite  positive  proof,  that  they 
did  not  immerse ;  especially,  when  w^e  connect 
the  various  representations  of  the  outpourings  of 
the  Divine  Spirit,  which  are  prefigured  by  water 
baptism,  as  well  as  the  blood  of  Jesus,  which  is 
the  blood  of  sprinkling. 

With    this    train    of    Scriptural    evidence,   and 
what   I    ronsi'Jrr   fair    aiounients.  will   r)ur   Baptist 


ON      WATER      BAPTISM.  309 

brethren  still  say,  unless  all  Paedo -baptists  are 
immersed,  they  will  not  admit  them  to  the  Lord's 
table !  Permit  me,  my  Baptist  brethren,  for  a 
moment,  to  address  you  seriously. 

Though  I  have  indulged  in  a  little  humor  and 
irony,  in  these  pages,  I  have  tried  to  avoid  sub- 
stituting dogmatism  and  invective  for  argument. 
Why  will  you  not  let  all  the  rest  of  the  Christian 
world,  as  well  as  yourselves,  be  content  with  all 
the  purposes  of  baptism  intended  by  the  apostle 
Peter,  "  the  answer  of  a  good  conscience  ]"  Why 
should  you  judge  other  men's  consciences  !  To 
use  an  ordinary  phrase,  why  can  you  not  "  live 
and  let  live  ;"  and  let  every  man  answer  to  his  own 
Master  about  his  baptism ;  and  meet  all  the  godly 
at  their  Master's  table  ?  I  would  speak  as  in  sight 
of  the  judgment-bar,  and  declare  unto  you,  that  I 
have  the  clearest  conviction,  that  your  close  com- 
munion, &c.,  is  doing  much  injury  to  the  souls  of 
men.  Infidelity  finds  strong  support  in  the  un- 
necessary division  of  God's  people.  We  think 
we  have  more  Scripture,  for  the  subjects  and  mode 
of  baptism,  than  you  have  against  the  former,  and 
in  favor  of  your  mode.  Yet,  I  will  once  more 
venture  to  tender  to  all  godly  Baptists,  the  recipro- 
cal and  sincere  friendship  of  all  other  denomina- 
tions of  Christians.  We  only  ask  it  on  equal 
terms.  Will  you,  or  will  you  not  accept  it  ?  I 
tender  it  in  the  name  of  our  blessed  Lord  of 
SOULS — will  you  accept  it  \ 


LECTURE    XXIX, 


ON    THE    LORD'S    SUPPER. 

"This  is  called  the  Lord's  Supper,  because 
it  was  instituted  in  the  evening,  and  at  the  close 
of  the  passover  supper;  and  because  we  therein 
feed  on  Christ,  the  bread  of  life."  It  is  the  out- 
ward and  sacramental  sign  of  inward  spiritual 
grace,  wherein  we  have  communion  with  Christ 
and  his  people. 

It  is  called  the  Eucharist,  or  thanksgiving 
ordinance,  and  a  feast,  in  which  the  believing 
communicant  may  have  his  soul  feasted  on  the 
richest  dainties.  The  main  design  of  its  insti- 
tution was  to  keep  up  a  grateful  remembrance, 
in  the  minds  of  God's  people,  of  the  death  and 
sufferings  of  their  Saviour.  It  is  to  be  continued 
to  the  end  of  the  world,  and  is  a  standing  witness 
that  Christ  will  come  *'the  second  time  without 
sin  unto  salvation." 

The  symbols,  that  is,  the  bread  and  wine 
used  in  this  ordinance,  are  significant  of  the 
broken  body  and  shed  blood  of  the  Lord  Jesus, 


T  H  E    L  O  R  D  '  S    S  U  P  P  E  R.  311 

but  are  only  signs.  These  elements  are  not 
changed,  but  sanctified  by  prayer.  The  commu- 
nicants ought,  by  faith,  to  look  through  the  sign 
to  the  thing  signified;  and,  while  they  eat  the 
bread  and  drink  the  wine,  their  souls  should  be 
"  eating  the  flesh  and  drinking  the  blood  of  the 
Saviour ;"  that  is,  their  souls  should  be  feasting  on 
a  crucified  Jesus. 

Communicants  ought  always  to  be  scrupulously 
cautious  to  take  so  little  of  the  elements  as  would 
in  no  wise  be  any  gratification  to  the  animal 
appetite.  No  doubt  this  was  one  abuse  of  the 
ordinance,  of  which  the  Apostle  complains  to  the 
Corinthian  Church. 

The  position  of  the  body  ought  to  be  that  of 
sitting;  this,  at  any  rate,  seems  to  have  been 
the  position  of  our  Lord  and  his  disciples.  As 
to  the  frequency  of  administering  and  receiving 
this  ordinance,  there  are  various  opinions.  But  it 
appears  clear,  from  the  example  of  the  primitive 
Church,  that  it  ought  to  be  as  often  as  is  at 
all  convenient ;  and  no  opportunity  to  obey  so 
special  a  command,  and  to  enjoy  so  hio:h  a 
privilege,  ought,  by  any  means,  to  offer,  without 
all  the  lovers  of  Jesus  embracing  it.  Those,  and 
those  only,  who  can  worthily  and  profitably 
partake  of  this  holy  ordinance,  are  true  believers. 
This  appears  clear,  from  the  Apostle  declaring 
none  may,  except  such  as  have  "  faith  to  discern 
the   Lord's    body;"    that   is,    have    faith    to    feed 


3  1 2  T  HI-:       LORDS      S  U  P  P  E  Ft . 

upon  the  broken  body  and  shed  blood  of  the 
Lord  Jesas.  It  ought  not,  therefore,  to  be 
administered  to  any,  except  such  as  make  a 
credible  profession  of  faith.  This  is  clear,  from 
the  first  institution  of  the  ordinance.  It  is  true, 
Judas  was  not  a  true  believer,  and  our  Lord 
knew  it;  but  he  w^as  a  professor.  It  is  not  the 
province  of  man  to  judge  the  heart.  Credible 
professors,  therefore,  ought  not  to  be  refused  or 
prohibited ;  nor  should  any  be  admitted  who  are 
not  professors  of  religion. 

But  all  will  agree,  that  the  true  disciple  is  a 
proper  communicant,  and  derives  his  right  to  a 
participation  of  this  holy  ordinance,  by  virtue  of 
his  union  with  Christ,  the  institutor;  and  is  under 
solemn  obligation  to  obey  this  his  explicit  com- 
mand, '^  Do  this  in  remembrance  of  me."  Then, 
is  it  not  strange,  is  it  not  unaccountable,  that 
there  are  some,  or  at  least,  one  considerable 
denomination  of  Christians,  that  have  taken  it  in 
their  head,  generally,  to  exclude  all  other  Chris- 
tians from  this  ordinance!  Yes,  "exclude" 
them !  For  if  they  be  not  fit  to  participate  with 
them,  or  at  the  Lord's  table  under  their  super- 
intendence, they  are  not  fit  to  [lartake  any  where. 
Then  what  does  this,  in  strict  analogy,  amount  to  ? 
Why,  that  there  are  no  Christians  in  the  world, 
except  such  as  belong  to  a  particular  society,  that 
can  lawfully  commune  at  the  Lord's  table; 
consequently,    none    can    obey    that    known,    ac- 


THE     lokd'i?    .supper.  31'6 

kuowledged,  and  perpetually  binding  command, 
and,  consequently,  are  not  of  those  that  love  Jesus ; 
(for,  "  if  ye  love  me,  keep  my  commandments,") 
and,  consequently,  can  never  be  admitted  into 
heaven !  For,  without  love  and  obedience,  it  is 
iinpossible-«to  get  to  heaven.  Now,  after  all  the 
twisting,  shifting,  &c.,  that  men  may  use,  it  must, 
and  for  ever  will,  settle  down  precisely  in  this 
place ;  that  is,  if  we  draw  natural,  just,  and  logical 
conclusions  from  the  given  premises.  Every 
b)dy  knows,  that  if  a  man  be  not  fit  for  the 
Lord's  table,  he  is  not  fit  for  heaven.  And  every 
body  ought  to  know,  that  the  Lord's  table  is 
not  many  but  one.  It  is  the  same  table,  and 
the  Lord's  one  table,  let  it  be  spread  where  it  may. 
It  is  one  ordinance,  designed  for  one  character 
of  people ;  and  to  promote  the  same  object,  and 
help  all  those  who  are  one  in  Christ,  on  their 
way  to  that  one  heaven  of  desired  rest,  where 
they  will  join  in  one  song  while  eternity  endures. 
It  is  in  vain  for  our  brethren  to  tell  us,  they 
hold  us  as  Christians,  but  as  Christians  out  of 
order.  Now,  if  we  be  out  of  order,  or  in  aa 
error,  that  error  is  essential,  or  it  is  not.  If  it  be 
essential,  the  conclusions  above  are  just — we 
cannot  get  to  heaven.  But,  if  our  error  be  not 
essential,  or  so  essential  as  to  exclude  us  from 
heaven,  why  would  we  be  excluded  from  the 
Lord's  table  ?  Is  this  ordinance  more  pure  than 
heaven  ? 

27 


314  TEiE     lord's    supper. 

There  is  something  more  serious  iii  this 
prohibition  than  men  imagine.  It  is,  virtually, 
compelhng  those  whom  God  recognizes  as  *'  the 
apple  of  his  eye,"  to  disobey  his  commandment ! 
What  would  the  world  think,  in  this  day  of 
more  general  toleration,  if  an  individual,  or 
community,  possessing  the  power,  would  take  it 
into  their  heads  to  say,  such  and  such  Christian 
communities  shall  not  pray,  nor  sing,  nor  preach, 
nor  hear,  the  gospel  1  Would  there  not  be 
one  general  burst  of  indignation  throughout  Chris- 
tendom I  Yet  there  is  a  denomination  among  us, 
who  think  themselves  entitled  to  more  than  an 
equal  share  of  public  attention  who  do,  in  effect, 
say  to  all  other  Christian  communities,  you 
shall  not  obey  the  Lord's  dying  commandment, 
which  is  equally  obligatory  as  prayer,  praise,  &c., 
on  all  God's  people. 

Here  is  one  of  God's  dear  people,  whose 
whole  life  proves  the  sincerity  of  his  profession ; 
he  attends  on  a  communion  season,  where  his 
brethren  of  another  order  are  about  to  administer 
the  holy  supper;  he  is  in  good  standing  in  his 
own  Church;  he  has  the  answer  of  a  good  con- 
science in  his  baptism ;  the  Lord's  table  is  spread, 
his  heart  leaps  at  the  sight;  the  commandment, 
"  Do  this,"  rushes  into  his  mind ;  he  loves  to  obey 
his  Lord ;  he  can  agree  as  touching  their  ordi- 
nance with  his  brethren  m  its  main  design ;  he 
declares  a  sincere  desire  :o  obey  Jesus ;  he  feels 


THE     lord's     supper.  31  f5 

conscious  he  has  the  wedding  garment ;  he  wants 
to  add  his  testimony  to  others  about  the  second 
coming  of  Christ;  he  wants  his  soul  refreshed; 
he  wants,  in  short,  to  hold  communion  with  his 
Lord  and  brethren;  he  makes  appHcation;  the 
Church  know  him,  they  acknowledge  him  to  be 
a  real  disciple,  but  (Oh!  shall  I  tell  it  in  Gath  ! 
shall  I  publish  it  in  the  streets  of  Askelon  I  must 
the  uncircumcised,  or  infidel  triumph  1  truth 
demands  it) — he  is  refused  a  place  at  his  Master's 
table ! 

Is  this  that  heaven-born  "charity,  that  hopeth, 
believeth,  endureth  all  things!"  Is  this  mani- 
festing our  discipleship  by  such  love  to  one 
another,  that  all  men  may  know  we  are  Christ's 
disciples  ?  Is  this  loving  "  indeed,  and  in  truth  V* 
Or  is  it  not,  most  emphatically,  *'  loving  in  word 
and  tongue  only  1" 

In  vain  did  they  say  to  this  godly  man,  "  You 
are  not  baptized."  He  replied,  "I  feel  all  the 
purposes  of  water  baptism,  of  which  Peter  spoke 
when  he  said,  "Not  the  putting  away  the  filth 
of  the  flesh,  but  the  answer  of  a  good  conscience;" 
I  feel  a  good  conscience ;  you  must  not  judge  my 
conscience,  "to  his  own  master  every  man  must 
stand  or  fall."  I  trust  I  have  been  baptized 
INTO  Christ;"  not,  indeed,  by  w^ater,  but  with  that 
ONE  baptism,  the  Holy  Ghost,  without  which 
none  of  us  could  have  a  right  to  this  holy  table. 
I  now,  as  I   have  an  opportunity,  want  to  obey 


316  T  \}  ii     lord's    supper. 

my  Lord's  dying  commandment,  will  you  permit 
me!"  "No,  we  cannot,  unless  jou  will  receive 
baptism  in  our  way  !"  **  In  your  way  l  By  this 
I  would  renounce  a  baptism  that  I  hold  sacred, 
atid  which  has  been  held  as  valid,  from  the 
apostles  to  the  present  day,  by  nineteen  twentieths 
of  the  visible  Church.  And,  moreover,  by  such 
an  act,  I  would  exclude  myself  from  the  fellowship 
of  all  the  rest  of  the  Christian  world.  I  have 
no  alternative  but  to  do  this  and  violate  my  own 
conscience ;  therefore,  my  conscience  is  clear — the 
guilt  of  my  present  disobedience  will  not  rest  on 
me,  but  on  those  who  have  compelled  me  to 
do  so." 

But  ihere  ivas  a  member  of  this  secluded' 
Church,  of  forty  years  standing.  He  attended 
several  Methodist  and  Presbyterian  meetings;  his 
former  prejudices  began  to  give  way ;  his  soul 
recognized  the  voice  of  the  true  Shepherd,  in 
those  under  shepherds;  the  Lord's  table  was 
spread,  God's  people  were  invited ;  he  felt  his 
own  way  clear,  but  he  hesitated — his  Church 
forbid  his  eating  with  other  Christians  ;  his  mind 
rushed  to  the  New  Testament,  but  he  found 
no  prohibition  there;  he  hesitated  again — his 
conscience,  God's  word,  reason,  his  own  feelings, 
every  thing  said.  Go  and  *'do  this  in  remembrance 
of  me.''  He  was  in  a  strait.  At  length  the 
Divine  Spirit  brought  to  his  mind,  "Judge  ye, 
whether  it  is  better  to  obey   God  or  man."     He 


THE      LOKDS      SUPPEIl.  317 

could  no  longer  hesitate,  he  approached,  and  the 
Lord  blessed  him.  He  repeated  it  again  and  again, 
until  his  brethren  called  him  to  an  account! 
When  drawn  up  before  the  Church,  he  told  theui 
he  loved  them,  he  had  been  a  member  of  their 
community  forty  years — what  he  had  done  he 
did  conscientiously;  he  hoped  they  would  still 
recognize  him  as  one  of  their  brethren.  No,  they 
could  not,  without  repentance  I  He  told  them 
he  could  acknowledge  no  guilt  or  sorrow,  for 
he  felt  none.  Well,  then,  he  must  be  tried. 
If  he  must  be  tried  for  the  alleged  offence,  he 
begged  to  be  tried  by  the  Bible,  by  the  New 
Testament.  It  was  refused !  He  insisted  again? 
to  be  tried  by  that  infallible  guide.  It  was 
refused !  He  still  insisted  to  be  tried  by  that 
supreme  law  of  the  Christian  Church,  and  was 
again  absolutely  refused!  And  an  old  manuscript 
of  "  traditions,  which  make  void  the  command- 
ments of  God,"  was  introduced,  to  try  the  holy 
old  man  by,  and  he  was  turned  out  I  This  I 
know  to  be  substantially  a  fact. 

How  will  that  Church  meet  these  men  in  the 
general  judgment  X  Does  God  approve  such 
a  state  of  things  ?  Churches  may  grow  in  num- 
ber b}^  various  means,  till  they  become  as  large 
as  the  un wieldly  Church  of  Rome;  but  God  does 
not,  cannot  approve  this  severing,  this  tearing 
limb  from  hmb  the  mystical  body  of  the  Lord 
Jesus. 


318  THE      L  O  K  D '  S      .SUPPER. 

Truth  and  right  must,  ultimaiely,  prevail,  but 
many,  in  the  mean  time,  may  be  hardened,  may 
be  confirmed  in  infidehty;  but  the  sin,  their 
blood,  will  not  lie  at  the  door  of  those  Churches, 
which  make  every  thing  bend  "to  the  law  and 
to  the  testimony."  It  will  not  lie  at  the  door 
of  those  who  will  not  suffer  'policy,  nor  any 
other  consideration  to  induce  them  to  cause  any 
to  sin,  or  disobey  the  Lord's  known  command- 
ment. 

But  why  should  this  state  of  things  exist  \  Is 
it  water,  or  faith  in  the  Son  of  God,  that  gives  a 
right  to  communicate  ?  Are  not  all  the  regene- 
rate, of  all  denominations,  dear  to  Jesus?  Do 
they  not  all  enjoy  his  smiles  \  Is  he  not  the  best 
judge  of  what  is  a  valid  baptism  \  Will  he  wink 
at  sin]  Does  he  not  hold  communion  with  his 
people  t  Will  they  not  get  to  heaven  ?  Then 
who  art  thou  that  sayest,  ''  Stand  by  T  Who  art 
thou,  that  deniest  God's  dear  children  a  place, 
a  seat  at  their  Master's  table?  Art  thou  more 
wise,  more  holy  than  God  ?  You  say  other 
Christians  are  out  of  order.  God,  Jehovah,  says 
by  his  smiles,  his  approbation,  that  they  are  not. 
You  say  you  cannot  hold  communion  with  them, 
because  they  are  not  baptized.  God  does  hold 
communion  with  them,  and  thereby  recognizes 
their  baptism. 

I  ask  again,  who  is  the  best  judge  in  this 
matter,    Christ    or   you  ]      Art    thou    more    holy, 


THE     lord's    supper.  319 

more  just,  more  sin-hating?  Or  despisest  thou 
an  omission  of  a  real  duty,  more  than  the  thrice 
holy  God  1  Oh !  my  soul !  what  infatuation, 
what  unnecessary  wounds  in  the  mystical  body, 
what  a  perversion  of  the  order  of  God's  house! 
But  why  this  deplorable  state  of  things?  ''Are 
we  not  ALL  baptized  by  one  Spirit  into  one 
body?"  When  will  it  be  known  who  has  the 
most  "wood,  hay,  stubble,"  to  be  bound  up? 
Will  it  not  be  in  the  general  judgment?  Then 
why  undertake  to  determine  it  here  ?  Cannot 
different  Christian  communities  rally  round  the 
common  standard  of  their  Lord,  as  they  did 
around  the  American  Eagle  during  the  late  war? 
Can  they  not  imitate  these  confederated  States, 
each  of  which  has  its  own  separate  regulations, 
but  all  are  subject  to  the  constitution  of  the 
whole  ?  Cannot  different  denominations  of  Chris- 
tians continue  their  several  separate  regulations 
and  opinions,  in  matters  of  minor  importance,  and 
still  be  subject  to  the  great  constitution  (the  Bible) 
of  the  whole  visible  Church?  May  they  not 
retain  their  names,  ceremonies,  &c.,  and  all 
meet  at  their  Master's  table?  Would  not  this 
be  liberal,  charitable,  obedient,  and  attended  with 
the  most  happy  consequences  ?  Would  not  that 
hard  Spirit,  too  prevalent  now,  become  softened, 
and  love  succeed  envy,  jealousy,  evil  surmisings, 
&c.  ?  Would  not  the  infidel  have  less  ground  to 
stand    on?      Would    not    some    more    souls    be 


320  i  H  iu       L  O  R  D  '  xS      Jj  U  P  P  E  K. 

converted  by  it  ?  If  one  more  were  converted, 
would  it  not  be  worth  infinitely  more  than  all 
the  sacrifice  any  Church  would  have  to  make? 
Do  we  recollect  the  estimate  Christ  has  put  on 
one  soul? 

The  objection,  that  if  we  commune  with  one, 
we  must  with  all,  is  futile.  Every  orthodox 
prudent  denomination,  when  inviting  to  the 
Lord's  table,  includes  faith,  as  well  as  practice; 
that  is,  they  require  the  communicant  to  hold  the 
essentials  of  religion.  Who  will  pretend  to  say, 
this  or  that  mode  of  water  baptism  is  essential  to 
salvation  1 

I  could  write  a  volume  on  this  subject,  but 
I  must  come  to  a  conclusion,  by  recommending 
my  brethren,  who  keep  off  all  the  rest  of  the 
Christian  world,  to  try  their  principles  once  more 
by  the  New  Testament;  if  that  will  not  do,  let 
them  go  to  good  old  John  Bunyan,  one  of  their 
own  order,  whose  penetrating  and  holy  soul  saw 
and  submitted  to  Christ's  order,  on  this  subject, 
and  strenuously  advocated  the  right  and  propriety 
of  all  Christians  communing  together.  He  has, 
no  doubt,  long  since  gone  to  heaven ;  but,  though 
dead,  he  lives,  speaks,  and  reproves  his  brethren, 
for  their  grieving  thousands  of  God's  dear  children, 
and  virtually  strengthening  the  hands  and  hearts 
of  infidels. 


LECTURE    XXX. 


ON    THE    CHRISTIAN    SABBATH. 

In  offeriDg  a  few  thoughts  on  this  important 
subject,  I  will  first  speak  of  the  institution  of  the 
Sabbath ;  and  here  we  are  not  at  a  loss  as  it  re- 
gards the  time,  or  the  BEING  who  instituted  it. 

In  the  second  chapter  of  God's  Bible,  it  is  said, 
**  On  the  seventh  day  God  ended  his  work  which 
he  had  made;  and  God  rested  on  the  seventh  day 
from  all  his  works  which  he  had  made.  And  God 
blessed  the  seventh  day,  and  sanctified  it;  because 
that  in  it  he  had  rested  from  all  his  work,  which 
God  had  created  and  made."  Here  is  an  explicit 
declaration,  that  God  himself  appointed  and  sanc- 
tified the  Sabbath ;  and,  that  in  commemoration 
of  his  having  finished  the  great  work  of  creation. 
It  is  also  naturally  and  clearly  inferred,  that,  from 
the  time  the  Sabbath  was  instituted,  and  the  thing 
commemorated,  it  was  intended  for  all  men,  and 
obligatory  on  all.  Whenever  and  wherever  the 
Holy  Snbbath  is  spoken  of,  after  its  first  institution, 
it  is  not  on  a  neiv  enactment,  but  points  the  mind 


322  THE      CHRISTIAN      SABBATH. 

to  the  obligation  of  the  hrst  enactment :  conse- 
quently, the  very  erroneous  thought,  that  the 
Sabbath  was  given  to  the  Jews,  as  a  part  of  their 
civil  polity,  and  that  it  was  no  longer  obligatory 
after  their  rights  and  ceremonies  had  passed  away, 
is  both  dangerous  and  unscriptural. 

Tt  is  true,  the  Sabbath  was  revived  and  renewed 
on  Mount  Sinai ;  and  it  is  also  true,  that  it  was 
there  and  then  written,  by  the  *'  finger  of  God," 
on  the  tables  of  stone,  and  put  down  in  the  middle 
of  the  moral  code,  which  was  perpetually  binding 
on  all  men.  God,  as  Sovereign,  selected  the  nation 
of  the  Jews,  in  which  he  designed  to  preserve  his 
law  and  his  worship  free  from  the  idolatry  with 
which  the  inhabitants  of  the  earth  were  already 
infected  and  overwhelmed.  But  that  circumstance 
could  not  release  the  rest  of  mankind  from  the 
obligation  of  a  purely  moral  precept.  Hence,  to 
our  minds,  the  conclusion  is  irresistible,  that  God's 
holy  Sabbath  is  obligatory  on  all  men.     But, 

Secondly,  Is  the  Sabbath  perpetual  ?  Or,  has  it 
always  bound,  and  will  it  continue  to  bind  all  men 
to  observe  it  ? 

In  order  to  give  a  just  solution  to  this  important 
question,  it  is  necessary  to  inquire,  if  there  be  any 
thing  pertaining  to  the  Sabbath  which  is  strictly 
and  purely  moral  in  its  nature?  If  the  Sabbath  be 
only  political,  ceremonial,  or  even  a  positive  insti- 
tution, with  all  the  duties  annexed,  then  I  would 
be  ready  to  admit  it  may  pass  awav,  or  that  it  has 


THE      CHRISTIAN      SABBATH.  323 

passed  away.  Who  is  ready  to  affirm,  that  there 
is  nothing  moral,  and,  consequently,  immutable,  in 
the  Holy  Sabbath  I  The  mere  day,  that  is,  the 
particular  day  of  the  week,  I  am  ready  to  adu)it 
is  positive.  But,  the  seventh  part  of  time,  and, 
above  all,  the  duties  required  of  man  in  that  time, 
I  contend,  is  moral.  What  are  those  duties  1  I 
will  reply,  in  a  few  words,  that  they  are  refraining 
from  things  lawful  on  other  days,  and  spending  the 
time  in  holy  acts  of  devotion  and  benevolence. 
What  does  this  imply  ]  It  implies  supreme  love 
to  God  ;  and,  because  we  love  him,  we  keep  his 
commandments,  and  worship  him.  But  T  see 
nowhere  the  repealing  clause.  Christ  has  not 
repealed  the  law  of  the  Sabbath.  His  apostles 
have  not;  therefore,  if  the  law  were  enacted  and 
never  repealed,  it  must  still  be  binding. 

Thirdly.  We  draw  one  of  our  strongest  argu- 
ments for  the  change  of  the  Sabbath,  from  the 
seventh  to  the  first  day  of  the  week,  from  the  same 
source,  whence  we  prove  its  perpetuity ;  that  is, 
not  only  from  the  mere  day  being  positive,  but  from 
the  duties  required  on  that  day  being  moral.  As 
God  chose  to  say  the  seventh  day  shall  be  sancti- 
fied, or  set  apart,  as  a  day  of  holy  rest,  in  com- 
memoration of  the  great  event  of  finishing  the 
work  of  creation  ;  so  he  could,  as  a  sovereign,  have 
said,  the  first  day  of  the  week  shall  be  observed, 
as  a  day  of  holy  rest,  in  commemoration  of  a 
greater  event,  even   the   finishing  of  the   work  of 


324  THE      CHRISTIAN      SABBATH. 

redemption.  I  think  tliat  ail  Christians  will  admit, 
that  the  work  of  redemption  is  greater  than  that 
of  creation.  And  let  it  be  remembered,  too,  that 
the  same  high  and  glorious  Being,  to  wit,  the  Lord 
Jesus,  performed  both  works.  See  John  i.  3 1 
Col.  i.  16;  Heb.  i.  8,  10.  And  who  will  question 
his  right  to  change  the  mere  day  from  one  to 
another  1  I  repeat,  that  the  duties  of  the  Sabbath 
are  moral,  and  are  also  perpetually  binding.  Yes,  in 
substance,  they  will  be  binding,  when  earthly  Sab- 
baths are  known  no  more;  for  thei/wiW  be  found  in 
that  eternal  Sabbath,  or  "rest, which  remaineth  for 
the  people  of  God."  All  believe,  then,  there  will 
be  no  seventh  or  first  day  of  the  week.  All  beheve, 
then,  the  redeemed  will  be  employed  in  praise  and 
obedience,  (a  part  of  the  duties  of  the  Sabbath,) 
for  ever  and  for  ever.  But,  as  I  hinted  before,  the 
mere  day  \s  positive  in  its  very  nature,  therefore,  it 
may  be  altered,  or  repealed,  at  the  pleasure  of  the 
lawgiver.  I  would  ask,  with  reverence,  can  God 
ever  absolve  his  creature  man  from  the  duties  of 
love  and  obedience,  either  in  time,  or  in  eternity? 
If  not,  then  is  the  Sabbath  perpetually  binding, 
under  every  dispensation ;  but  the  day  may  be 
changed  when  the  lawgiver  sees  meet.  In  addition 
to  these  reasons,  which  satisfy  my  own  mind,  it 
appears  very  evident,  from  the  example  and 
constant  practice  of  the  primitive  Church,  that  the 
inspired  Apostles  did,  with  the  approbation  of  the 
Great   Head  of  the  Church,  chang-e  the   da  v.     It 


THE      CHMSTIAN      SABBATH.  3.25 

is,  moreover,  believed,  by  many,  that  some  of  the 
prophets  more  than  intimated  the  change  long 
before^  the  advent  of  Christ  into  the  world.  Be 
this  as  it  may,  it  is  beyond  all  contradiction,  that 
the  Apostles  and  primitive  Christians  observed  the 
first  day  of  the  week  as  the  Christian  Sabbath, 
which  was,  sometimes,  by  way  of  distinction,  and 
pre-eminence,  called  the  Lord's  day.  On  this 
day  they  met  to  break  bread,  and  administer  and 
receive  the  Holy  Supper.  On  this  day,  especially, 
did  they  meet  to  preach  the  Word.  On  this  day^ 
they  laid  by  what  they  could  spare  for  the  indigent 
brethren,  and  to  promote  the  cause  of  God.  On 
this  day,  in  a  particular  manner,  they  experienced 
the  divine  blessing,  and  the  glorious  displays  of 
divine  power.  Witness  the  day  of  Pentecost,  &c. 
A  question  naturally  arises  here,  to- wit:  Would 
God  have  given  such  signal  tokens  of  divine  appro- 
bation to  a  palpable  violation  of  his  holy  day? 
That  is,  if  the  primitive  Christians  were  not  acting 
under  his  sanction,  and  by  his  authority,  in  chang- 
ing the  Sabbath  day,  would  he,  could  he  have 
blessed  them  in  that  act  of  violation  1  Yet  there 
may  be  some,  who,  because  they  have  not  seen  a 
direct  and  explicit  appointment  of  the  first  day  of 
the  week,  are  conscientious  about  keeping  the 
seventh  day  still.  But,  generally,  those  who  are 
ready  to  question  the  change  of  the  mere  day,  are 
secretly  opposed  to  the  restraints  of  the  Sabbath, 
and  would  wish,  if  possible,  to  do  away  both,  and 


326  THE      CHRISTIAN      SABBATH. 

every  Sabbath  day!  But,  suppose  such  were  to 
succeed  in  disproving  the  change,  what  would  it 
avail  them!  The  law  of  the  Sabbath  is  still 
binding.  Do  they  conscientiously  observe  any  day 
as  the  Sabbath  of  the  Lord  their  God  \  But 
among  those  for  whom  I  principally  write,  I  trust 
there  are  no  doubts,  either  as  it  regards  the 
obligations  of  the  Sabbath,  its  perpetuity,  or  its 
change.  Therefore,  we  will  proceed  to  inquire 
how  the  holy  time  should  be  kept.  (For,  I  am 
persuaded,  that  even  in  our  own  branch  of  the 
Church,  there  is,  in  many  places,  and  among  many 
individuals,  a  most  withering  and  blighting  inatten- 
tion to  the  Lord's  holy  day.)  In  order  to  give  a 
proper  answer  to  this  inquiry,  we  must  advert  to 
the  statute  itself.  Here  it  is :  "•  Remember  the 
Sabbath  day,  to  keep  it  holy.  •  Six  days  shalt  thou 
labor,  and  do  all  thy  work:  but  the  seventh  day  is 
the  Sabbath  of  the  Lord  thy  God :  in  it  thou  shalt 
not  do  any  work,  thou,  nor  thy  son,  nor  thy 
daughter,  thy  man  servant,  nor  thy  maid  servanti 
nor  thy  cattle,  nor  the  stranger  that  is  within  thy 
gates."  Here,  then,  is  our  way-path,  the  light  and 
lamp  to  our  feet  and  path,  if  we  would  conscien- 
tiously observe  the  Lord's  holy  day.  By  analizing 
the  statute,  we  may  see  how  God  requires  his  holy 
time  to  be  kept.  If  God  has  required  us  to  keep 
the  Sabbath,  he  has,  doubtless,  given  us  such  direc- 
tions in  regard  to  the  manner  of  keeping  it,  that  a 
sincere  desire  to  know  and  do  our  dutv,  will  make 


THE      CHRISTIAN      SABBATH.  327 

the  path  enUrely  plain  before  us.  The  proper  place 
to  look  for  these  directions,  is  in  the  statute  itself; 
and  here  they  are  very  explicitly  given.  What 
duties,  then,  does  it  enjoin  I  "  Remember  the  Sab- 
bath day  to  keep  it  holy."  This  is  the  first 
section.  Now,  to  remejiibe?'  the  Sahhath  day,  is  to 
anticipate  its  approach — to  think  of  it  often, 
especially,  towards  the  close  of  the  week,  and  so 
to  order  our  secular  affairs,  that  they  may  not 
entrench  on  the  beginning  of  holy  time.  How 
many,  alas  !  forget  the  Sabbath,  and  permit  them- 
selves to  he  overtaken  by  it,  on  the  road,  in  the 
field,  &c.  How  many  rememher  it,  not  to  keep  it 
holy,  but  to  profane  it ;  "  by  doing  their  own  work, 
thinking  their  own  thoughts,  and  finding  their  own 
pleasure." 

When  we  inquire  how  the  Sabbath  is  to  be 
kept  or  sanctified,  every  thing  depends  on  the 
import  of  the  word  holy.  In  turning  over  the 
sacred  pages,  it  will  be  found,  that  a  great  many 
things  are  denominated  holy,  on  account  of  their 
being  consecrated  to  the  service  of  God,  or  set 
apart  exclusively  for  religious  purposes.  Thus,  to 
give  a  few  examples:  The  oil  with  which  the 
tabernacle  and  its  furniture  were  anointed  in  the 
wilderness,  was  holy  oil;  Exod.  xxx.  25.  The 
crown,  worn  by  the  High  Priest  when  he  ofKiciated, 
was  a  holy  crown;  Exod.  xxix.  9;  One-tenth  part 
of  the  annual  produce  of  Canaan  was  holy ; 
Lev.  xxvii.  30.     The  ark  was  a  holv  depositor v  ; 


328  THE      CHRISTIAN      SABBATH. 

2  Chron.  xxxv.  3.  The  temple  at  Jerusalem  was 
a  holy  building,  and  so  were  the  vessels  belonging 
to  it  holy;  1  Chron.  xxii.  18,  and  xxxix.  3.  Now, 
it  is  obvious,  that  the  holiness  of  the  things  above- 
mentioned,  consisted  in  their  being  sanctified,  or 
set  apart  from  common  uses,  and  employed  exclu- 
sively in  the  service  of  God.  Thus,  we  elsewhere 
read,  "  I  will  sanctify  the  temple,  and  the  altar- 
All  firstlings  of  males  thou  shalt  sanctify.  I  have 
chosen  and  sanctified  this  house  in  the  temple. 
All  vessels  have  we  prepared  and  sanctified."  The 
tabernacle,  the  vessels,  the  temple,  &c.,  were  hdy, 
because  they  were  dedicated  exclusively  to  the 
honor  and  worship  of  Jehovah. 

*'  Now  it  is  evidently  in  the  same  sense,  and  for 
the  same  reason,  the  Sabbath  is  called  holy.  It 
is  because  God  himself  sanctified  it,  or  set  it 
apart  for  a  day  of  holy  rest,  and  religious  wor- 
ship. "^  *  *  If  we  would  keep  the 
Sabbath  holy,  then,  we  must  set  it  apart  as  a 
day  of  holy  rest — must  spend  it  in  the  public 
and  private  exercises  of  God's  worship ;  not  con- 
tenting ourselves  with  the  forms  of  religion  ;  not 
wasting  a^iy  part  of  the  sacred  day  in  sloth;  but 
employing  the  whole  of  it  in  those  duties  which, 
through  a  divine  blessing,  prepare  the  soul  for 
heaven.         ■«•         -k^         *         *         -^         ^t 

"  It  follows,  as  a  necessary  consequence,  from  the 
preceding  observations,  that  no  part  of  the  Sabbath 
may  be  devoted  to  common   secular  employments 


THE      CHRISTIAiX      SABBATH.  329 

or  recreations.  For,  if  tlie  whole  day  must  be 
spent  in  religious  duties,  what  portion  of  it  is,  or 
can  be,  left  for  the  indulgence  of  ivorldly  thoughts^ 
or  for  any  of  the  ordinary  labors  and  relaxations 
of  human  life?  This  single  inference,  which» 
it  appears  to  us,  can  neither  be  evaded  nor  fairly 
resisted,  overthrows  at  once  most  of  the  pretences 
by  which  thousands  strive  to  justify  themselves  in 
habitual  encroachments  upon  those  sacred  hours 
which  God  emphatically  calls  his  own.  -^^  *  -^ 
The  prohibitions  of  the  Sabbatical  law,  are  thus, 
stated,  in  a  concise  and  admirable  compend,  familiar 
to  many  of  our  readers :  *  The  fourth  command- 
ment forbids  the  omission,  or  careless  performance 
of  the  duties  required,  and  the  profaning  the  day 
by  idleness,  or/loing  that  which  is  in  itself  sinful, 
or  by  unnecessary  thoughts,  words,  or  works,  about 
worldly  employments  or  recreations.'" 

The  statute  says,  *'  Six  days  shalt  thou  labor, 
and  do  all  thy  work."  Men  are  here  required  to 
do,  not  the  greatest  part,  but  all  their  work,  in  six 
days.  There  is  no  provision  to  accommodate  the 
idle,  the  busy,  or  the  feeble.  Every  one  must 
admit,  that  the  form  of  expression  amounts  to  a 
positive  prohibition ;  for  who  that  must  do  all  his 
work  in  six  days,  can  be  allowed  to  labor  on  the 
seventh]  But  God  saw  fit  to  make  the  prohibi- 
tion doubly  strong,  by  adding,  '•  In  it  thou  shalt 
not  do  any  work."  No.  "  Thou,  nor  thy  son, 
nor  thy  daughter,  thy  man  servant,  nor   thy  maid- 


330  THE      CHRISTIAN      SABBATH. 

servant,  nor  thy  cattle,  nor  the  stranger  that  is 
within  thy  gates."  Then,  "if  we  have  been  sick, 
or  providentially  called  away  from  business,  we 
must  never  attempt  to  redeem  the  time,  by  breaking 
God's  law,  but  trust  in  his  mercy  for  the  supply 
of  our  wants."  Neither  must  we  permit  our 
children,  or  servants,  or  strangers  within  our  gates 
to  do,  though  they  be  not  professors  of  religion, 
what  we  ourselves  feel  forbid  to  do.  If  we  do, 
we  should  remember  God's  dealing  with  Eli  and 
bis  sons,  because  his  sons  "  made  themselves  vile, 
and  he  restrained  them  not." 

Again:  this  statute  enjoins  mercy  to  the  dumb 
beasts.  These  God  made,  and  gave  them  to  man 
for  his  use,  but  not  abuse. 

But,  are  some  ready  to  inquire,  did  not 
Jesus  teach  some  relaxation  of  the  law  of  the 
Sabbath  ?  Let  us  see.  *'  Going  into  a  synagogue, 
as  his  custom  was,  on  the  Sabbath  day,  he 
found  there  a  woman,  who  had  been  grievously 
afflicted  with  disease  for  the  space  of  eighteen 
years,  and  healed  her.  Wherefore  the  ruler  of  the 
synagogue  thus  indignantly  rebuked  the  people: 
"  There  are  six  days  in  which  men  ought  to 
work;  in  them,  therefore,  come  and  be  healed, 
and  not  on  the  Sabbath  day.''  Our  Lord,  knowing 
that  the  rebuke  was  intended  for  him,  answered : 
**  Thou  hypocrite,  doth  not  each  one  of  you  on 
the  Sabbath  day,  loose  his  ox,  or  his  ass  from  the 
stall,  and  lead  him  away  to  watering ;  and  ought 


THE      CHRISTIAN      SABBATH.  331 

not  this  woman,  being  a  daughter  of  Abraham, 
whom  Satan  hath  bound,  lo!  these  eighteen  years, 
be  loosed  from  this  bond  on  the  Sabbath  day  1 
And  all  his  adversaries  were  ashamed." 

On  another  occasion,  we  read,  that  "  Jesus  went 
on  the  Sabbath  day  through  the  corn,  and  his 
disciples  were  an  hungered,  and  began  to  pluck,  the 
ears  of  corn  and  to  eat."  Some  of  the  Pharisees 
happening  to  be  present,  charged  them  with  break- 
ing the  Sabbath ;  but  our  Lord  fully  justifies  his 
disciples  on  the  ground  of  present  necessity,  by- 
replying,  "  If  ye  had  known  what  this  meaneth, 
J  will  have  mercy  and  not  sacrifice,  ye  would  not 
have  condemned  the  guiltless.'  The  same  day 
our  Lord  found  in  the  Synagogue,  a  man  whose 
hand  was  withered.  The  Jews,  in  their  usual 
e«ptious  style,  asked  him,  Is  it  lawful  to  heal  on 
the  Sabbath  day  1  And  he  said  unto  them,  "  What 
man  shall  there  be  aaiong  you,  that  shall  have  one 
sheep,  and  if  it  fall  into  a  pit  on  the  Sabbath  day, 
will  he  not  lay  hold  on  it,  and  lift  it  out  ?"  How 
much  more,  then,  is  a  man  better  than  a  sheep? 
'<  Therefore  it  is  lawful  to  do  well  on  the  Sabbath 
day."  This  is  the  Lord's  commentary  on  the 
Sabbath  day.  What  is  the  amount  ]  Why,  that 
works  of  mercy  to  man  or  beast,  is  lawful  on  the 
Sabbath  day. 

Now,  my  brethren,  when  we  compare  the  con- 
duct of  even  multitudes  of  professors  of  religion, 
with  the  law  itself,  and  with  Christ's  commentary, 


332  THE      CHRISTIAN      SABBATH. 

what  a  most  appalling  picture  does  it  present! 
How  man}'  ten  thousand  times  does  the  deceitful 
heart,  and  the  subtile  devil,  turn  the  works  of  neces- 
sity and  mercy  into  mere  convenience  1  Will  our 
perverting  the  law,  and  closing  our  eyes  to  its  true 
meaning,  acquit  us  in  the  sight  of  the  eternal 
Judge  ?  Will  the  thousand  excuses,  founded,  not 
in  real  necessity  or  mercy,  but  in  our  covetousness, 
sloth,  appetites,  and  wickedness,  be  found  sufficient 
to  justify  us  in  the  sight  of  HIM  who  searcheth 
the  heart  ?  How  will  that  man  who  travels  on 
the  Lord's  day,  either  for  profit  or  pleasure, 
account  to  God  '?  How  will  that  man,  who  visits 
on  the  Lord's  day,  except  to  see  the  sick,  or  for 
other  religious  purposes,  justify  himself  in  the  sight 
of  the  law  ]  How  will  that  man,  who  pennits 
his  servants  to  work,  or  trade,  or  roam  about  on 
the  Sabbath,  meet  those  servants  in  the  judgment? 
How  will  that  man,  who  ^permits  his  children  to 
play,  hunt,  stroll  abroad,  neglect  the  house  of  God, 
neglect  their  books,  &c.,  meet  those  children,  and 
the  Judge  or  Lawgiver,  who  has  said,  "  Nor  thy 
son,  thy  daughter  servant,"  &c.]  How  will  that 
mistress  meet  her  "  maid  servant,"  who  is  kept  at 
home  on  the  Lord's  day  to  cook,  and  prepare  a 
better  dinner  than  common,  for  some  expected 
guest,  who  may  come  home  with  her  from  the 
Lord's  house  to  dine  ?  How  will  that  master 
meet  his  '*  man  servant,"  in  the  day  of  reckoning, 
who  kept  him  employed  on   the   Lord's   morning^, 


THE      CHRISTIAN      SABBATH.  333 

blacking  boots,  brushing  clothes,  &c.,  to  lielp  hiii. 
to  appear  very  nice  at  the  Lord's  house  1  How  will 
that  lady,  young  or  old,  meet  the  Judge,  who 
spends  a  great  pan  of  the  Sabbath  morning,  before 
she  goes  to  meeting,  not  in  adorning  herself  with 
a  meek,  and  quiet,  and  prayerful  spirit,  but  her 
body,  to  appear  acceptable  and  lovely  in  the  sight 
of  men  1  How  will  that  other  professor  of 
religion  meet  his  or  her  Judge,  in  the  trying  day, 
who  will  not  just  go  a  visiting  on  the  holy  Sab- 
l)ath,  but  will  go  on  Saturday,  and  then,  being  from 
home,  will  persuade  themselves,  "  it  is  no  harm " 
to  return  on  the  Sabbath  ]  Especially,  if  they 
must  be  at  home  early  on  Monday  to  go  to  work. 
But,  how  w^ill  those  professors  of  religion  meet 
the  Judge  and  Lawgiver,  who  can  indulge  in 
worldly  conversation  on  the  Lord's  day,  even 
going  to,  at,  and  on  their  return  from  the  Lord's 
house]  Is  one  ready  to  say,  "This  is  carrying 
matters  too  far  ?"  Let  us  see.  "  To  the  law,  and 
the  testimony,  if  we  speak  not  according  to  this, 
it  is  because  there  is  no  light  in  us."  Tn  Isa.  Iviii. 
13,  God  thus  speaks  to  his  professed  people:  "If 
thou  turn  away  thy  foot  from  the  Sabbath,  from 
doing  thy  pleasure  on  my  holy  day;  and  call  the 
Sabbath  a  delight,  the  holy  of  the  Lord,  honorable, 
and  shalt  honor  him,  not  doing  thine  OWN  ways, 
nor  finding  thine  OWN  pleasure,  nor  speaking 
thine  OWN  words,"  &c.  If  every  case  which  I 
have  enumerated  above,  as  violations  of  the  Sab- 


334  THE      CHRIST  IAN      SABBATH. 

bath,  is  not  clearly  embraced  in  this  passage  of 
God's  Word,  then  I  frankly  acknowledge  I  do  not 
know  the  common  meaning  of  my  mother  tongue. 
Our  own  ways,  our  own  words,  and  our  own 
pleasures,  are  especially  forbidden.  I'he  ways, 
pleasures,  and  words,  which  would  be  lawful  for 
us  in  the  "  six  days,"  are  not  lawful  on,  but  a  direct 
violation  of,  the  Lord's  day.  I  need  not  tell  the 
attentive  reader  of  the  Bible,  that,  in  many  places, 
it  is  clearly  shown,  that  Sabbath-breaking  was  a 
prominent  cause  of  drawing  down  the  judgment 
of  God  on  his  ancient  people.  Nor  need  I> 
perhaps,  tell  such,  that  God  has  always  approbated 
and  blessed  that  people,  who  have  scrupulously 
observed  and  kept  his  holy  day.  From  the  same 
evangelical  prophet,  same  chapter,  and  fifteenth 
verse,  "  Then  shalt  thou  delight  thyself  in  the 
Lord  ;  and  I  will  cause  thee  to  ride  on  the  high 
places  of  the  earth,  and  feed  thee  with  the  heritage 
of  Jacob  thy  father,  for  the  mouth  of  the  Lord 
hath  spoken  it." 

If  professed  Christians  will  not  punctually 
observe  the  Lord's  day,  how  can  it  be  expected 
that  the  men  of  the  world  will  do  so  ?  If  Chris- 
tians let  go  the  holy  Sabbath  (what  a  contra- 
diction 1)  what  will  become  of  our  world  1  Does 
not  the  looseness  of  many  professors  of  religion, 
with  regard  to  the  Lord's  day,  embolden  the 
wicked  openly  to  violate  it,  and  secretly  believe  it 
is  a  matter  of  little  consequence  to  the   world? 


THE      CHRISTIAN      SABBATH.  335 

If  the  Christian  Sabbath  were  aboUshed  altogether, 
how  long  would  it  be  before  pagan  darkness 
would  overspread  our  whole  land  1  1  deliberately 
believe,  that  if  the  Sabbath  were  entirely  abolished, 
that  Christianity,  without  a  miraculous  dispensa- 
tion of  heaven,  would,  in  two  centuries,  be 
entirely  extinct. 

What  nation  can  prosper  without  a  Sabbath? 
What  state,  or  community,  or  Church,  or  family? 
ever  has  prospered  long,  in  the  proper  sense  of 
that  word,  without  a  Sabbath  1  Did  you  ever 
know  a  Church,  or  individual,  to  enjoy  God,  and 
be  useful,  who  did  not  strictly  regard  the  Sab- 
bath? I  feel  grateful  to  God,  that  our  nation, 
as  such,  recognizes  the  holy  Sabbath.  The  most, 
if  not  all  the  States,  have  statutes  which  make 
it  penal  to  labor  on  the  Sabbath.  Their  civil 
transactions  are  done  in  the  ''six  days"  Except  in 
criminal  cases,  process  is  not  served  on  the 
Sabbath.  Contracts  are  not  binding  on  that  day, 
nor  are  moneys  collectable  by  law,  on  the 
Christian  Sabbath.  Their  Legislative  bodies  do 
not  sit,  nor  their  courts,  juries,  &c.,  on  the 
Sabbath.  And  our  Federal  Government,  for  the 
most  part,  are  governed  by  similar  regulations. 
There  was,  indeed,  a  refusal  on  the  part  of  our 
national  legislature  to  repeal  a  law  that  seems,  and 
does  sanction,  the  violation  of  the  Sabbath.  I 
mean  the  post  office  law.  It  is  true  that,  if  all  our 
citizens   were  as  they  should   be,  that  is,  if  they 


336  THE      OHRISTIAN      SABBATH. 

were  all  engaged,  scrupulously  obeying  the  para- 
mount law  ot  God,  whicli  enjoins  the  observance 
and  sanctiiication  of  the  Sabbath,  the  law  of 
Congress,  on  that  subject,  would  be  nugatory. 
For  it  does  not  compel  men  to  undertake 
contracts,  or  carry,  or  open  the  mail.  Yet 
the  law  sanctions  the  violation  of  the  Sabbath. 
And  I  conscientiously  believe,  that  it  ought  to  be 
repealed  in  time  of  peace^  at  any  rate.  It  7nay  be 
right,  it  may  be  even  a  necessary  act  of  mercij^ 
to  permit  the  mail  to  be  carried  in  a  time  of  war. 
But  I  have  never  seen  an  argument,  neither  from 
the  committee  which  reported  on  that  subject,  noi' 
elsewhere,  that  has  the  weight  of  a  feather  on  my 
mind,  to  prove  it  right  to  carry  and  open  the  mail 
on  the  Sabbath,  in  time  of  profound  peace.  And 
if  all  who  bear  the  Christian  name  were  to  unite 
and  petition  on  this  subject,  their  voice  would  not 
be  disregarded.  But,  1  repeat,  if  the  holy  Sabbath 
were  kept  by  all  our  citizens,  as  God  requires 
it  should  be,  even  out  of  Congress,  the  Legislature 
would  be  compelled  to  repeal  the  post  office  law, 
for  they  could  get  none  to  execute  it.  Would  to 
God  this  were  the  enviable  condition  of  this 
nation. 

But  have  Christians,  and,  especially,  Christian 
ministers,  done,  or  are  they  doing,  all  they  can,  by 
precept  and  example,  to  impress  the  minds  of  the 
community  with  the  obligation  and  benefit  of  the 
Sabbath  \     Mav    not    much    of  the   s:uilt    of  the 


T  HE      C  H  R  I  S  r  I  A  N       SABBATH.  337 

increased  disregard  of  the  Sabbath  be  resting  on 
the  Church  ?  Does  not  Heaven  and  earth  expect 
the  visible  Church  to  keep  this  holy  ark,  of  our 
religious  and  pohtical  safety,  from  the  pollution 
of  modern  infidels  ?  That  is,  are  not  all  who  name 
the  name  of  Jesus,  doubly  bound  to  commend  the 
observation  of  the  Sabbath  to  every  man's  con- 
science? Do  ministers  of  the  gospel  advert  to  it 
as  often  in  their  pulpits,  and  as  earnestly  as  they 
should  do?  Do  they  always  give  prcicticaJ. 
evidence  of  their  sincerity  on  this  subject?  I 
doubt  not,  my  brethren,  but  the  loose  manner  in 
which  the  Sabbath  is  kept,  together  with  its 
open  violation,  may  be  one  prominent  reason  why 
clouds,  thick  clouds,  hang  over  many  parts  of  our 
Zion. 

I  hinted  before,  that  the  Scriptures  gave  many 
accounts  of  God's  displeasure,  on  account  of 
Sabbath-breaking.  And  I  will  add,  that  the 
attentive  observer,  and  reader  of  ecclesiastical 
history,  may  see,  that  in  various  ages  of  the 
Christian  world,  down  to  the  present  time,  God, 
by  his  providence,  from  time  to  time,  has  given 
signs  of  his  marked  displeasure  against  the 
violation  of  this  holy  law,  both  as  it  regards 
individuals  and  nations.  How  many  have  con- 
fessed, under  the  sentence  of  death,  that  their 
crime  was  traceable  to  Sabbath-breaking?  How 
many  thousands  of  individuals  have  been  suddenly 

cut   off    in   the   very    act   of    Sabbath-breaking? 

29 


338  THE      CHRISTIAN      SABBATH. 

How  often  has  God  vindicated  the  honor  of  his 
holy  day,  by  punishing  nations,  armies,  and  fleets 
which  have  disregarded  his  Sabbaths  ?  One  of 
the  first  acts  of  avowed  atheism,  in  revokitionary 
France,  vv  as  to  aboUsh  the  Sabbath ;  and  the 
Lord  came  out  against  them  with  '*  fire,  and  with 
his  chariots,  like  a  whirhvind,  to  render  his  anger 
with  fury,  and  his  rebukes  with  flames  of  fire.'' 
Well  appointed  fleets  and  armies  have  often  been 
discomfited  in  their  offensive  operations  on  the 
Sabbath  "Three  remarkable  instances  occur 
to  us,  at  this  moment,  in  the  history  ot  the  late 
war.  The  first  was  an  attack  which  the  British 
made,  and  their  total  defeat  on  Lake  Erie.  The 
second  was  the  battle  on  Lake  Champlain  and 
at  Plattsburg.  The  third  was  the  last  assauh 
upon  the  American  lines  before  New  Orleans.  All 
these  sanguinary  battles  were  fought,  unless  we 
are  greatly  mistaken,  on  the  Lord's  day ;  in  each 
the  assailant  met  with  a  signal  overthrow.  Let 
politicians  and  historians  ascribe  all  this  to  valor, 
or  cliance,  or  whatever  else  they  please,  we  shall 
still  regard  such  events  as  no  equivocal  testimony 
of  the  anger  of  God  against  the  despisers  of  the 
Sabbath."  Let  the  Sabbath-breaker  fear,  for  God 
is  always  noticing  his  conduct.  Let  the  lovers 
of  Jesus,  and  all  his  holy  institutions,  be  con- 
strained not  only  to  regard  his  holy  day,  but 
to  do  all  they  can  to  induce  others  to  do 
so.     Surely,  every  true  disciple,  who  is  living  in 


the  enjovmeut  of  God,  rejoices  that  God,  in  his 
infinite  love,  mercy,  and  goodness,  has  appointed 
one  day  in  seven,  to  be  set  apart,  peculiarly,  to 
make  preparation  for  that  rest  which  remains  for 
his  people,  where  there  shall  be  a  perpetual 
Sabbath. 

In  conclusion,  I  would  earnestly  recommend 
the  Christian  public,  and  especially  Cumberland 
Presbyterian  ministers,  to  obtain,  and  read,  and 
study,  a  little  work  titled  "Humphrey  on  the 
Sabbath."  I  consider  it  the  best  work  for  the 
length  of  it,  I  have  ever  seen  on  the  subject, 
particularly  in  explaining  those  passages  in  the 
New  Testament,  which  some  have  pretended  go 
to   prove  that  the  Sabbath  is  abolished. 


LECTURE    XXXI. 


ON   SUPPORTING   THE    GOSPEL. 

1  HAVE  long  been  impressed,  that  the  Church 
generally,  but  especially  that  branch  to  which  I 
belong,  has  been  criminally  negligent  on  the 
subject  of  supporthig  the  gospel  with  the  substance 
God  has  given  them.  There  are  some,  I  trust 
many,  honorable  exceptions ;  but  in  the  judgment, 
1  am  fearful,  that  even  such  cases  will  be  found 
but  too  few.  There  has  been  a  false  delicacy 
among  preachers,  which  has  made  them  afraid  to 
touch  this  subject,  lest  they  be  chargeable  with 
selfishness,  covetousness,  &c.  And  for  the  guilt 
contracted  by  that  omission  of  duty,  it  is  no 
wonder  that  many  of  them  are  often  in  a  strait,  to 
know  what  is  present  duty ;  and  also  in  straitened 
circumstances,  in  a  pecuniary  point  of  view.  If 
it  be  not  a  part  of  God's  council,  then,  indeed,  they 
should  not  touch  the  subject.  But,  if  it  be,  then 
our  human  reasoning  to  the  contrary  on  the 
subject,  IS  criminal  in  the  sight  of  God.  True,  it 
but  ill    becomes    some    preachers    to    enforce   the 


I 


SUPPORTING   THE   GOSPEL.    341 

duty  of  supporting  the  gospel,  on  the  laity.  I 
mean  such  as  do  it  with  an  eye  to  their  own 
benefit;  and,  at  the  same  time,  address  a  people, 
who  know  that  their  hearts  are  not  in  the  work 
of  saving  souls ;  but  who  give  practical  evidence 
that  they  care  more  for  the  money  than  the  soul. 
Nothing  of  the  kind  is  so  disgusting  as  to  hear  a 
lazy,  carnal,  worldly-minded,  inefficient  preacher, 
always  prating  about  stipends,  and  grumbling 
because  the  people  will  not  keep  him  up  in 
comparative  idleness.  Such  men  ought  never  to 
open  their  mouths  about  support.  But  the 
minister,  who  gives  evidence  that  his  whole  soul 
is  in  the  work  of  building  up  God's  kingdom  in  the 
world,  is  bound  to  declare  the  whole  counsel 
of  God,  that  of  supporting  the  Gospel,  as  well  as 
other  Bible  doctrines.  As  an  individual,  I  am 
free  from  the  temptation  of  false  delicacy,  for  it  is 
known  by  very  many  that,  for  various  reasons, 
I  have,  long  since,  determined  I  would  not  *'  be 
chargeable  to  any  of  you."  Therefore  I  can 
speak  the  more  freely   on  this  subject. 

If  I  know  my  heart  in  this  matter,  my  only  reason 
for  writing  on,  or  bringing  this  subject  to  view,  at 
this  time,  is  to  endeavor  to  promote  God's  cause 
in  the  salvation  of  my  fellow  men.  I  have  been, 
and  am  now,  deeply  impressed  with  the  belief, 
that  had  our  people  done  their  reasonable  duty, 
in  this  respect,  many  more  souls  would  have 
been    saved   from   eternal   ruin   than   have   been. 


342       s  u  p  p  o  R  r  <  \  G    the     gospel. 

I  think  it  altogether  probable,  that  there  are  many 
souls  now  in  hell  that  would  not  have  been  there, 
had  the  Church  done  her  duty  in  this  one 
[particular.  ''I  am  not  mad,  but  speak  the  words 
of  truth  and  soberness." 

I  take  it  for  granted,  that  every  called  minister 
of  Jesus  Christ  would  give  himself  wholly  to  the 
work  of  the  ministry,  if  he  and  his  could  be 
supported.  Yes,  wholly  to  the  work,  if  a  single 
man,  and  principally  if  a  married  man.  Now,  my 
brethren,  look  around  you,  and  consider  if  all  the 
ministers  of  the  Gospel,  in  the  bounds  of  your 
acquaintance,  whom  you  believe  to  be  called 
of  God  to  minister  in  holy  things,  had  been  all,  or 
a  principal  part  of  their  time,  both  on  Sabbath 
and  other  days,  at  home  and  abroad,  laboring  for 
the  good  of  souls,  what  would  have  been  the 
probable  results?  If  he  be  a  settled  pastor,  and 
his  mind  had  been  freed  from  necessary  worldly 
cares,  anxieties,  and  perplexities,  by  the  liberality 
of  his  people,  how  much  more  useful  would  he 
have  been  1  If,  as  a  settled  pastor,  he  could  have 
been  so  situated  that  he  could  have  spent  his  time 
in  prayer,  reading,  studying  the  Scriptures,  &c.» 
how  much  more  spiritual  and  impressive,  and 
useful  would  his  conversation,  his  evening  lectures, 
his  visits,  and  all  his  sermons  have  been  ?  and 
how  much  more  spiritual  health,  and  vigor,  and 
comfort,  would  his  people  have  enjoyed  1  How 
many  more  precious  souls,  in  the  bounds  of  his 


S  U  P  P  O  R  T  1  N  G      THE      GOSPEL.  343 

coiiareijation  would  have  been  snatched  as 
brands  from  the  eternal  burning!  Bat,  had  he 
been  inclined  to  become  an  itinerant  minister, 
(as  many  of  them,  both  married  and  single, 
would,  if  they  could,)  how  many  more  precious 
souls  would  have  been  saved  from  the  damnation 
of  hell,  through  their  instrumentality  ?  The  good 
the  Church  might  have  done  in  this  way,  and 
the  evil  she  has  done  by  omitting  her  duty,  can 
only  be  known  in  the  general  judgment.  I  have 
been  acquainted  with  but  few,  if  any  ministers 
of  our  body,  who  have  bodily  strength,  that  would 
not  willingly  leave  their  families,  and  forego 
all  the  pleasures  or  happiness  of  domestic  life,  and 
travel,  and  preach,  and  administer,  all  their  time, 
could  they  be  but  provided  with  the  means  of 
but  a  bare  support  for  themselves  and  families. 
Therefore,  I  have  come  to  the  conclusion,  that 
it  is  not  for  want  of  preachers,  that  our  own 
country,  in  many  places,  is  so  badly  supplied  with 
the  word  and  ordinances;  but  that  it  is  for  want 
of  liberality  in  the  people,  particularly  the  mem- 
bers of  the  Church.  The  great  Lord  of  the 
harvest,  who  has  taught  his  people  to  pray  for 
more  labourers,  will  send  a  sufficient  supply, 
if  the  people  will  make  a  proper  disposition  of 
them.  But,  Oh !  how  exceedingly  inconsistent  is 
it,  for  Christians  to  pray  to  the  Lord  to  send  more 
labourers,  while  they,  through  covetousness,  refuse 
to  employ  those  whom  the  Lord  has  already  sent ! 


344        s  u  p  p  o  li  T  r  N  G     the     «  o  s  p  k  l  . 

I  doubt  not,  hut  the  Lord  has  sent  or  laid  h 
necessity  on  many  to  preach  the  Gospel,  in 
answer  to  the  prayers  of  the  people,  and  perhaps 
that  very  people  have  tied  the  hands  of  those  very 
preachers  by  their  parsimony  !  The  consequence 
has  been  the  most  perplexing  embarrassment 
in  the  mind  of  the  preacher.  He  feels  bound 
up  in  his  spirit  to  warn  sinners ;  and  he  would 
do  it  every  day  if  he  could,  but  the  Church 
refuses  to  loosen  his  hands.  It  would,  then,  appear 
at  least  an  act  of  mercy  to  your  fellow  creature, 
in  this  particular,  if  you  would  quit  praying  the 
Lord  to  send  more  labourers  into  his  vineyard, 
at  least  till  you  make  up  your  minds  to  loose  their 
hands  when  God  calls  them. 

It  seems  cruel  to  pray  God  to  set  a  sense  of  his 
**woe"  on  men,  to  thrust  them  into  the  work  of 
the  ministry,  and  then  for  us  to  refuse  to  hold  up 
their  hands.  O,  says  one,  I  do  pray  for  the 
preachers.  But  do  you,  my  brother,  remember,  that 
your  prayers  will  not  feed  and  clothe  them  ?  Do 
you  pray  for  them,  because  it  is  a  cheaper  way 
of  assisting  them  than  ministering  to  their  wants  1 
If  this  be  the  case,  God  is  observing  the  whole 
matter.  If  we  hide  our  motives  from  ourselves, 
we  cannot  hide  them  from  God.  I  love  to  hear 
that  man,  rich  or  poor,  who  has  given,  and  who 
is  ready  to  give,  **  according  as  God  has  prospered 
him,"  of  his  earthly  substance  to  support  the 
missionary,  either  at  home  or   abroad,  praying  the 


SUPPORTING       T  H  K       GOSPEL.  315 

Lord  of  the  harvest  to  send  more  laborers.  Such 
praj  ers  go  up  before  the  throne  of  God  purfumed 
by  the  merits  of  that  blood  which  was  shed  for 
sinners. 

But,  says  one,  I  have  been  giving  for  sucli 
objects  all  I  could  spare.  Spare  for  v^hat?  Your 
real  wants  1  Or  all  that  jou  could  spare  without 
abridging  any  of  your  comforts,  elegancies,  gratifi- 
cations, &c.  ?  These  are  questions,  my  brother, 
you  must  answer  to  God  and  your  conscience. 
For  myself^  I  doubt  not  but  that,  if  all  the  money 
which  is  spent  in  pandering  to  '^  the  lust  of  the 
flesh,  to  the  lust  of  the  eye,  and  to  the  pride  of 
life,"  apart  from  real  necessities,  or  even  comforts, 
were  laid  up  by  the  Church,  it  would  constitute  a 
fund,  which,  if  well  appropriated,  would  be  a 
means  of  saving  thousands  from  eternal  horror. 

Owing  to  our  custom,  to  our  selfishness,  to  maxims, 
&c ,  I  am  persuaded  the  Church  is  more  blind, 
perhaps,  on  this  subject,  than  any  other  duty  she 
owes  to  God  and  man.  For  how  many  do  we 
hear  say,  I  am  willing  to  do  any  thing  in  this 
way,  but  I  am  not  able.  Now,  if  this  be  really 
true,  and  your  own  inability  is  not  the  result  of 
your  own  faults,  then  are  you  perfectly  clear; 
then  may  you  approach  God,  as  it  regards  this 
thins,  with  a  perfect  good  conscience.  But  are 
not  many  pleading  inability  in  this  case,  who  are 
not  sincere  I  Or  who  are  so  far  from  God,  that 
they  do  not  see  the  matter  as  it  really  is?     I  am 


346  S  U  P  P  O  R   I'  I  i\  G       T  U  E      a  O  S  P  E  L  . 

persuaded  that  there  are  many  who  have,  in  the 
dispensation  of  God's  providence,  become  em- 
barrassed in  making,  as  the  phrase  is,  '*  the  two 
ends  meet."  But,  perhaps,  the  reason  is,  because 
they  have  "  withholden  more  than  was  meet," 
when  God,  in  his  providence,  has  been  calling 
for  a  part  of  his  own  money.  It  is  no  wonder 
that  such  professors  are  often  sorely  pressed  to  get 
along  in  the  world.  Their  stock  die ;  their  crops 
are  scanty ;  adverse  providences  seem  to  hedge  up 
their  way;  they  can't  get  along. 

I  have  told  some,  and  would  now  tell  all  who 
may  happen  to  read  these  sheets,  that  the  best 
way,  the  surest  way  to  prosper,  even  in  this  world, 
is  to  be  ready  to  give,  according  to  our  means, 
every  time  God,  in  his  providence,  calls  for  a  part 
of  the  substance  with  which  he  has  entrusted  us. 
This  thought  is  both  Scriptural  and  reasonable. 
Who  fills  our  barns  with  plenty,  or  causes  our  stock, 
or  trade,  or  business  to  flourish  ?  Who  sends,  or 
restrains  the  hurricane, drouth,  mildew,  or  blasting? 
Who  preserves,  or  takes  away  the  life  of  our 
animals?  Who  gives  us,  and  our  families  health, 
or  takes  it  away,  and  often  taxes  us  with  enormous 
doctor's  bills?  The  answer  is  easy,  except  to 
infidels.  But  what  says  God's  book,  as  touching 
these  matters  ?  *'  He  that  sovveth  sparingly  shall 
reap  sparingly."  Again  :  *'  There  is  that  scattereth 
and  yet  increaseth ;  and  there  is  that  withholdeth 
more   than    is   meet,    but  it  tendeth  to    poverty." 


SUPPORTING      THE      GOSPEL.  347 

Again  :  "The  Lord  loveth  a  cheerful  giver."  Long 
observation  has  confirmed  mj  opinion,  that  I  do 
not  misinterpret  the  Scriptures  in  this  matter.  I 
have  uniformly  observed,  that  those  Uving,  warm- 
hearted Christians,  who,  whether  rich  or  poor, 
always  contributed  something  to  the  support  of  the 
Gospel,  especially  those  who  were  most  liberal, 
got  through  the  world  quite  smoothly,  always  find- 
ing food  and  raiment ;  and  time  to  go  to  meeting 
on  week  days,  as  well  as  Sabbaths.  It  is  no 
fiction,  my  brethren,  it  is  true  ;  and  God  has  so 
ordained  it,  that  he  who  does  sinfully  withhold, 
decreaseth ;  and  that  he  that  scattereth  with  an  eye 
to  God's  honor,  and  to  do  good  to  his  fellow  men, 
'' increaseth!'  This  is  true,  as  it  regards  this 
world.  But  how  the  account  will  stand  in  the 
next,  with  those  who  would  rather  let  souls  be 
damned  than  part  with  that  with  which  God  has 
entrusted  them,  and  has  called  for,  I  leave  to  the 
Eternal. 

Some  complain,  and  not  without  cause,  that  the 
burden  is  very  unequal;  that  is,  comparatively  a 
few  have  to  do  the  chief  of  what  is  done,  while 
a  great  majority  are  doing  comparatively  little. 
This  I  have  always  observed  myself,  and  regretted. 
But  the  unwillingness  of  the  majority  must  not 
prevent  the  willing  few  from  doing  their  duty. 
Mark  me,  my  brethren,  those  who  are  not  bearing 
an  equal  burden,  according  to  their  means,  are 
most  assuredly  scattering  not  to  gather   again  in 


348  SUPPORTING      THE      GOSPEL. 

temporal  or  spiritual  tilings.  When  all  enjoy  equal 
benefit,  equal  privileges,  and  are  equally  bound  by 
God's  word,  it  is  most  reasonable,  that  they  should 
contribute  equally  according  to  their  several  cir- 
cumstances. But  here  another  difficulty  arises, 
for  none  are  compelled  by  the  laws  of  their  country 
— and  I  thank  God  for  it — nor  by  those  of  the 
Church,  to  give  any  thing;  and  each  one  is  ready 
to  say,  his  neighbor  could  do  more  if  he  would, 
but  I  cannot,  &c.  I  would  just  remark,  here,  by 
the  bye,  that  the  great  difficulty,  after  all,  is  the 
want  of  a  willing  mind.  On  the  score  of  equal- 
izing, those  who  are  wilhng  to  do  their  duty,  to 
do  what  God  requires,  can  come  at  it  very  correctly. 
Not  long  since,  in  a  neighboring  congregation,  a 
beloved  brother,  who  was  wealthy,  and  who  had 
always  been  liberal,  proposed  for  each  member  to 
take  his  tax  list,  or  receipts,  and  make  it  the 
criterion  by  which  each  one  should  be  governed, 
and  that  each  one  contribute,  at  least,  that  much 
for  the  purpose  of  supporting  home  missionaries. 
The  proposition  was  acceded  to;  and  I  think  it 
an  excellent  regulation,  especially,  if  the  brethren 
feel  (and  I  presume  they  do,)  as  much  bound  to 
pay  that,  as  their  taxes.  Why  should  they  not 
feel  as  much  bound  ?  One  is  a  debt  they  owe  to 
their  country ;  and  the  other  a  debt  they  owe  to 
God. 

Permit  me  to  inquire,  in  this  place,  what  would 
be   the    results,    if  even   this  sum,    though    small, 


S  U  1'  r  O  11  T  I  N  G      THE      GOSPEL.  o  l\) 

were  considered  a  debt  which  we  owe  to  God, 
and  conscientiously  discharged  for  the  purpose, of 
keeping  called  ministers  in  the  field  of  constant 
labor?  What,  brethren,  think  you,  would  be  the 
result?  None  but  God  can  certainly  teli.  But 
no  intelligent  Christian  doubts,  but  very  many 
more  souls  would  be  born  of  God.  Yes,  thousands 
more,  perhaps,  every  year,  would  be  added  to  the 
little  liock,  such  as  should  be  saved.  But,  suppose 
only  one  hundred  more  would  be  plucked  as 
brands  from  the  eternal  burning,  could  not  these 
outweigh  all  the  gold  and  silver  in  the  world? 
When  we  attempt  to  calculate  the  value  of  souls 
by  gold  and  silver,  we  are  confounded.  It  cannot 
be  done.  There  are  a  tender-hearted  few,  who 
wish  to  do  duty  in  this  thing,  as  well  as  in  all 
others;  but  they  are  often  at  a  loss  to  know  the 
precise  amount  that  they  ought  to  give.  They 
are  afraid  of  their  own  hearts,  and  of  offending 
God.  To  such  I  would  just  remark,  that  the 
safest  and  most  comfortable  way  to  keep  your 
wills  so  subdued  by  prayer,  through  the  aid  of 
divine  grace,  as  always  to  feel  what  you  are  ready 
to  do,  what  God  would  have  you  to  do,  regardless 
of  consequences.  Then  when  a  call  is  presented 
to  your  minds,  and  you  are  doubtful,  ask  God  to 
direct  you ;  and,  if  he  sees  that  you  sincerely 
desire  to  know  his  will  in  this  matter,  that  you 
may  do  it.  I  am  persuaded  he  will  not  let  you  err, 
so  'df>  to  offend  him,  or  bring  guilt  on  your  souls. 


350  .^  L   IM'  O  R  T  J  N  G       THE      GOSPEL. 

I  would  hope  that  there  are  none  who  '*  name 
the  name  of  Jesus,"  in  this  day  of  Hght,  that  do 
deny  the  ohhgations  of  all  Christians  to  support 
the  Gospel ;  that  is,  to  support  all  the  "  called  of 
God,  as  was  Aaron,"  who  are  actively  and  per- 
severingly  engaged  in  the  appropriate  work  of  the 
ministry.  If  there  be  any  such,  I  will  call  their 
attention  to  a  few  plain  passages  of  God's  word, 
as  touching  this  point. 

Matt.  X.  7.  "  And  as  ye  go,  preach,  saying,  The 
kingdom  of  heaven  is  at  hand."  In  the  9th  and 
10th  verses,  we  have  the  promise  of  their  support. 
"  Provide  neither  gold,  nor  silver,  nor  brass,  in 
your  purses;  nor  scrip  for  your  journey,  neither 
two  coats,  neither  shoes,  nor  yet  staves;  for  the 
workman  is  ivorthi/  of  his  meat''  In  1  Cor. 
ix.  11,  13,  14,  we  have  these  very  unequivocal 
words,  "  If  we  have  sown  unto  you  spiritual 
things,  is  it  a  great  thing  if  we  shall  reap  your 
carnal  things."  ''  Do  you  not  know,  that  they 
which  minister  about  holy  things,  live  of  the  things 
of  the  temple ;  and  they  which  wait  at  the  altar, 
are  partakers  with  the  altar?"  "Even  so  hath 
the  Lord  ordained,  that  they  which  preach  the 
gospel  should  live  of  the  gospel."  We  could 
quote  many  more,  but  these  seem  so  explicit,  and 
incapable  of  misconstruction,  that  we  think  it 
unnecessary.  This,  with  much  more,  is  the 
authority  on  which  I  predicate  my  argument. 
And  it  does  seem  to  me,  that  a  Christian,  who 


S  U  P  P  U  It  T  I  N^G      THE      GOSPEL.  351 

will  Still  persist  in  disobeying  the  injunction,  after 
looking  at,  and  contemplating  what  "  the  Word" 
says  on  this  subject,  is  unworthy  of  the  name,  and 
is  not,  in  heart,  bound  by  any  other  commandment 
of  God.  See  to  it,  my  professing  brethren,  there 
is  a  day  coming,  nay,  as  regards  many  of  us,  it  is 
near  at  hand,  when  we  can  neither  bribe  our  con- 
sciences, nor  turn  away  from  the  light. 

But  1  wish  to  be  distinctly  understood.  It  is 
not  every  preacher  for  whom  I  plead.  Not  for 
him  that  has  his  farm,  and  merchandise,  and 
shops,  by  which  he  is  supporting  himself  and 
family,  and  seems  contented  in  that  situation ;  and 
who,  on  Sabbath  morning,  occasionally  picks  up 
his  Bible,  goes  to  Church,  and  gives  you  a 
sapless  harangue.  By  no  means.  But,  I  repeat, 
it  is  the  called  of  God,  who  is  doing,  or  who 
would  do,  all  in  his  power  to  save  souls  from 
eternal  death,  if  his  hands  were  loosed,  if  he 
could  leave  his  family  without  their  suffering 
for  the  necessaries  of  life.  These  are  the  men 
that  God,  and  conscience,  and  reason,  and  the 
Bible,  and  our  duty,  and  the  state  of  the  world, 
and  the  love  of  Christ,  all  unite  in  declaring, 
that  we  should  give  of  our  carnal  things,  and  that 
in  sufficient  quantities,  too,  to  keep  them  and 
their  families  comfortable,  and  enable  them  to  go 
from  place  to  place,  proclaiming  "the  acceptable 
year  of  the  Lord,  and  the  day  of  the  vengeance 
of  our  God."     Oh,  who  will  close  their  bowels 


352     SUPPORTING   THE   GOSPEL. 

of  compassion,  while  so  many  precious  souls  are 
starving  ?  Who  will  keep  back  a  part  of  the 
price,  Ananias- like,  when  God's  honor,  God's 
kingdom,  and  God's  souls  are  so  loudly  calling 
for  it  I  Who  will  keep  it  back,  for  the  sake  of 
gratifying  pride  or  appetite,  children  or  wife, 
or  any  thing  else,  when  souls  would  be  born  unto 
God,  if  it  were  given  up  freely  ?  Is  there  a 
congregation  in  our  religious  connexion,  how 
small  soever,  but  could,  if  they  were  determined 
to  do  so,  keep,  at  least,  one  called  minister 
constantly  engaged  in  preaching  the  Gospel  ? 
Are  there  not  many  congregations,  if  they  would 
unite,  and  decree  in  their  hearts  to  do  so,  that 
could  keep  two  or  three  able  ministers  constantly 
employed  in  planting  and  watering  Churches  for 
the  living  God  1  Oh,  brethren,  my  heart  is 
full,  I  know  not  how  to  express  myself  on  this 
subject.  I  see,  in  some  degree,  what  good  could 
be  done,  and  quickly  done,  if  the  professors  of 
religion  would  do  what  God  requires  of  them. 
Many,  who  ought  to  give  ten  or  twenty  dollars,  are 
easing  their  conscience,  by  giving  one  or  two ; 
others  who  ought  to  give  fifty,  or  a  hundred,  by 
giving  ten  or  twenty. 

While  I  have  been  pleading  for  support  to 
those  ministers  who  are  longing  to  go  and  be 
extensively  useful,  I  would  not  be  understood 
as  neglecting  the  indigent  brethren,  who  often 
require   our  aid    in    food    and    raiment.      Neither 


SUPPORTING      THE      GOSPEL.  353 

would  I  lose  sight  of  the  benevolent  institutions 
of  the  day.  I,  mjself,  have  recently  subscribed 
fifteen  dollars  towards  employing  an  agent  to 
ride  ten  months  through  the  land,  to  promote 
the  cause  of  temperance;  and  I  feel  thankful  to 
God  for  the  privilege.  Our  money  is  all  the 
Lord's,  and  w^hen  we  use  it  according  to  his 
directions,  it  is  a  blessing  to  us  and  to  our  fellow- 
creatures. 

Preachers  who  are  able,  without  the  aid  of  the 
Church,  to  spend  their  time  in  doing  all  the  good 
they  can,  are,  in  duty,  bound  to  do  it,  not- 
withstanding the  Church  may  not  give  them  any 
thing.  I  do  not  say  it  would  not  be  an  act  of 
justice  for  the  Church  to  remunerate  them  for 
their  time  and  their  expenses  in  serving  the 
Church.  But,  I  do  say,  if  the  Church  refuse  to 
do  so,  it  is  not  a  sufficient  excuse  for  them  not  to 
labor.  If  God,  in  his  providence,  has  placed  them 
in  such  a  situation,  that  they  can  spend  much  time 
in  the  work  of  the  ministry,  and  their  family  not 
suffer,  they  are  bound  to  do  it,  if  the  Church 
give  them  not  a  cent.  Indeed,  I  think  such  men 
ought  not  to  receive  any  thing;  or,  if  they  do, 
they  ought  to  give  it  to  some  indigent  preacher, 
to  enable  him  to  work  for  the  Lord.  Again, 
those  preachers  who  have  set  down  contentedly 
with  a  determination  to  make  their  own  living, 
and  spend  but  little  or  no  time  in  study  or 
serving  the  Church,  except  occasionally,  on  the 
30 


354  SUPPORTING       THE      G  O  S  P  E  L. 

Sabbath,  are  under  as  great  obligations  to  support 
the  Gospel,  according  to  their  circumstances,  as 
any  lay  member  in  their  neighborhood.  He  is, 
by  no  means  exempt  because  he  is  a  preacher,  or 
called  one.  It  is  to  be  feared  that  there  are 
many  preachers,  who  have  it  in  their  power  to 
contribute  to  the  support  of  the  Gospel,  but  do 
iot  because  they  are  preachers;  and,  perhaps, 
at  the  same  time,  they  do  not  spend  as  much 
time  in  serving  the  Church  as  many  lay  members 
that  are  not  in  as  good  circumstances  as  them- 
selves. I  know  one  preacher,  at  least,  who  spends 
a  great  part  of  his  time  in  serving  the  Church  in 
various  ways;  in  addition  to  which,  he  gives, 
for  benevolent  purposes,  and  for  the  promotion 
of  the  gospel  kingdom,  in  the  course  of  the  year, 
as  much  as  half,  if  not  as  much  as  almost  the 
whole  of  the  congregation  in  which  he  lives. 
And  that  congregation  is  worth,  in  a  pecuniary 
point  of  view,  more  than  five  times  as  much,  yes, 
perhaps  ten  times  as  much  as  that  preacher.  Yet, 
I  have  often  heard  him  say,  that  he  did  not  do 
enough. 

And  now,  in  conclusion,  I  will  say  to  the  heaven- 
born  and  heaven-called  ministers  of  Jesus  Christ, 
that  we  are  bound  to  do  all  we  can  to  preach  the 
Gospel,  whether  the  people  do  their  duty  or  not ; 
and  I  am  persuaded,  that  too  many  of  us  live 
by  sight,  and  have  too  little  faith  as  it  respects  this 
matter.     I  kno^v  the  people  have  been  criminally 


SUPPORTING      THE      GOSPEL.  355 

remiss  in  supporting  die  Gospel.  But  1  do 
believe,  if  the  true  minister  ot*  Jesus  would  launch 
out,  determined  to  go  as  long  as  he  can,  be 
spiritually  humble,  dependent,  "commending  him- 
self to  every  man's  conscience,"  preach  the 
whole  truth,  tell  the  people  he  wishes  to  continue 
in  the  work,  but  that  he  cannot,  without  their  aid 
or  liberality,  that  God  would  open  their  hearts, 
and  induce  them  to  support  him. 

May  God  give  preachers  and  people  light  which 
will  produce  action  on  the  subject ! 


i 


BRONSON'S 

OR, 

-Cental  and  Vocal  Philosophy,  for  the  Developmeiit 
of  the  Mind  and  Body. 

COMPRISIXa 

1.  Tuxi  or  Thrt'.e  Bundred  of  the  Choicest  Anecdotes  in  oitr  Lwigxiage. 

2.  Three  Thousahd  Oratorical  and  Poetical  Tleadings  and  Recitations. 

3.  Five  Thousand  Proverbs^  Maxima,  Sajjiiir/s,  T/iemes,  and  Laconics. 

4.  And  Several  Hundred  Elegant  Engravings^  to  lUtistrate  the  Work. 


IT  CONTAINS; 
I.  All  the  Principles  of  Elocution,  in  j  will  Feel  and  Think  he  must  have,  and 
Accordance  with  Phvsiological  and  Men-    cannot  do  without  it. 
tal  Science:  II.  SIX  FULL  LENGTH 


VIEWS  of  the  Nerves  of  Organic  Life, 
of  Respiration,  of  the  Nerves  of  S^nrie 
ajid  Motion,  and  of  ail  the  Muscles  and 
Bones  of  the  whole  Body,  cloihed  and 
unclothed:  III.  Natural  and  Deformed 
Chests,  Positions  of  Ladies  and  Gentle- 
men, of  their  Bodies,  Hands,  Arms,  and 
Feet,  and  ONE  HUNDRED  FkII 
Length  Oratorical  and  Poetical  Por- 
traits: IV.  FORTY-FOUR  MOUTHS, 
showing  every  position  to  produce  the 
FORTY- FOUR  counds  of  our  Lan- 
guage :  V.  The  Common,  and  New 
Mo»le  of  Learning  the  Letters,  of  Spell- 
ing, and  of  Teaclaing  Children  to  Read, 
involving  the   Science    of   Phonology : 

(  VI.  Several  Hundred  Jaw  or  Muscle- 

)  Breakers,  for  Training  the  Voice,  while 

)  '■  Laughter  holds  both  of    his    sides."' 

\yU.  FIFTY  ENGRAVINGS,  exhib- 

)  ifeing  all  the  Phases  of  Passion,  with 
appropriate  examples  to  illustrate  them : 
VlII.  An  immense    number  of  dues- 

«  tions   and  Subjects  suggested  for  Ly- 

/  ceums,  Debating  Societies,  and  Social 

I  Parties :  IX.  The  largest  and  best  col- 

I  lection    of    READINGS,     RECITA- 

I  TIONS,   and  DECLAMATIONS,   in-    

'  duding    those    interspersed   with    his  I  plied,  to  enable  one  to  Read.  Speak,  , 

(n 1—  T  „„* : !..;„_  „  ..„    1  „.,,i    Blow   ou  Wind  Instruments,  for  ^ 


ITS  COMPARATIVE  MERITS.      ( 

I.  An  examination  of  its  C-  nteiii-  ' 
and  their  Arrangement,  will  enable  one  | 
to  institute  a  comparison  between  tiii.-  ^ 
work,  and  all  others  on  the  same  subject 

II.  It  is  in  perfect  harmony  with  , 
what  is  knownof  all  that  is  NATURAL, 
HUMAN,  and  DIVINE. 

III.  Its  foundations  are  deeply  laid 
in  the  Philosophy  of  Mind  and  Voice — 
Spirit  and  Matter;  and  the  principles 
are  of  a  far-reaching  and  comprehensive 
nature,  tending  to  produce  a  great  rev- 
olution in  the  Art  cf  Reading  and 
Speaking  with  Science  and  Effect,  and 
the  development  of  the  WHOLE 
MAN,  Soul,  Mind,  and  Body. 

IV.  Its  method  is  that  of  ANALYSIS 
and  SYNTHESIS,  and  is  altogether 
Progressive  and  Practical  in  its  eharac- 
tcristics. 

V.  Although  but  ONE  Elocutionary 
Principle  is  presented,  specifically,  on 
any  page,  yet  each  Elementary  page 
contains,  incidentally,  ALL  the  Princi- 
ples of  Elocution. 

VI.  These  Principles  have  never, 
been  known  to  fail,  when  faithfully  ap- 


Popular  Lectures,  involving  every  va-  |  and 
riety    of   Thought     and    Feeling,    and  |  hours 


succession,   without   Hoarse- ' 


}  ranging  from  the  deepest  Tragedy  to  ness,  or  injurious  Exhaustion  ;  and  they  ( 
^  ihe  highest  Comedy  ;  with  something  I  tend  to  the  Preservation  from,  and  Cure  ( 
I  cm  every  page,  calculated  to  make  one  j  of  Diseases  of  the  Throat  and  Lungs  ^ 
?  sca-ious'and  gay :  X.  By  being  printed  j  Dyspepsia,  and  other  Complaints  inci-  S 
(  in  double  columns,  and  certain  kinds  of  j  dental  to  Public  Speaking,  and  a  Sod-  ^ 
(  type,  it  is  desi^.od,  on  philosophical  |  entary  Life. 
(  principles,  to  facilitate  tlie  arts  of  Read- 
J  big,  %?emorizing,  and  the  Preservation 
>  <^lhe  Eyesight — three  important  points 
)  wf  attain'mep* :  XI.  It  is  expressly  pre- 
)  pared  for  us».  m  all  SCHOOLS,  ACAD- 
EMIES, and  COLLEGES,  Male  and 


VII  It  is  BEAUTIFULLY  and, 
SUBSTANTIALLY  got  up  in  the  oc-  / 
tavo  form,  of  between  three  and  four  / 
hundred  pages,  and  includes  a  gi-eater  ( 
variety  of  Prose  and  Poetry  than  any  I 

.  other  system  of  Elocution,  and  contains  ' 

(  Fisniale;  and  also  with  particular  ref-  I  DOUBLE  the  amount  of  reading  mat- ' 
)  r^pyiico  to  Private  Readers  and  Learn-  I  ter  found  in  any  similar  work  in  the 
(  ars:  XII.  In  a  word,  it  ia  just  such  a  !  United  States,  and  yet— THE    PRICE 


book,  as  ever\    oiif 


heard  of  it.  !  IS   ONLY    ONE  ^DOLLAR. 


SCHOOL  GRAMMARS.     \ 

The  Series  consists  of  Two  Parts,  \ 

I.  BUTLER'S    INTRODUCTORY    LESSORS    IJfj 

ENGLISH    GRAMMAR.— For    Beginners.        I 

II.  BUTLER'S    PRACTICAL    GRAMMAR  ( 


Instead  of  offering  to  the  pnbiic  their  own  commendations  of  these  booivs,  the 
publishers  have  the  pleasure  of  inviting  attention  to  the  following  communications  : 

1.  From  Rev.  J.  M'Clintock,  D.D..  who  is  well  known  throughout  ihe  United 
Slates  as  one  of  the   most  accomplished  scholars  and  skilful  eilucators.     As  a 

>  professor  in  the  highest  institutions  of  learning,  as  the  author  of  a  most  s  jccessfal 
)  series  of  classical  text  books,  and  as  editor  of  the  Claarterly  Review,  published 
J  by  the  Northern  Methodist  Episcopal  Church,  in  the  city  of  New  \'ork,  his 
r  reputation  is  as  wide  as  the  country. 

K  '•'  BtTTLER's  '  Practical  Grammar  o?  the  Exomsh  Laxouage,'  is  an  exceedingly  well- 
(  conceired  and  well-€xecut«d  book.  It  is  scientific,  not  only  in  its  ground wors  (which 
I  every  elementary  book  ought  to  be),  but  also  in  its  practical  methods  and  devices,  where 
^  empiricism  is  too  often  substituted  for  science.  As  every  lesson  can  be  put  to  use  at  once, 
I  the  learner  makes  real  progress  with  every  page.  I  have  seen  no  Elementary  English 
*  Grammar  that  pleases  me  bettor — or  so  v/vil. 

{  JOHN  M'CLINTOCK 

New  York,  March  2S,  184y. 

2.  From  George  B.  Emeksos,  of  Boston,  whose  commendation  of  any  text 
book  is  conclusive  e^^deuce  of  its  great  merits.  He  stands  foremost  among  the 
men  to  whom  New  England  looks  up,  as  the  highest  authority  in  all  matters 
connected  with  education. 

Dear  Sir — I  have  hardly  had  an  hour  since  I  received  your  note  accompanying  this 
Grammar,  which  was  not  absolutely  bespoken  for  some  other  purpose.  On  looking  over 
the  book  rapidly,  I  see  many  things  in  it  which  are  excellent.  The  definitions  are  remark- 
ably simple  and  clear ;  the  rules  are  short  and  comprehensive  ;  and  the  arrangement  is  so 
Sgood,  and  the  exercises  so  well  selected,  that  a  tolerable  teacher  might  be  very  successful 
in  tejvching  the  principles  of  English  Grammar  by  the  aid  of  it.  It  forms,  moreover,  in 
/  the  way  it  is  intended  to  be  u.sed,  what  every  Grammar  for  beginners  ought  to  form — an 
}  introduction  to  the  art  and  practice  of  composition. 

I      The  names  of  the  tenses  are  far  more  si'nsible  and  philosophical  than  those  found  in  ( 
most  Grammars,  which  indeed  are  often  quite  wrong  and  absurd;  and  the  principles  of , 
Syntax  and  of  Prosody  are  singularly  well  condensed,  without  becoming  too  abstract  and 
obscure.     In  a  future  edition,  I  hope  he  will  give  the  same  condensation  to  the  rules  for 
Punctuation.  I  am,  dear  sir,  very  truly  your», 

Oct.  27. 1845.  GEO.  B.  EMERSON. 

To  J.  G.  Palfrey,  LL.D.,  D.D.,  Seorwtary  of  Sfca/e. 

S.  The  following  are  extracts  from  the  opinions  of  distinguished  scholare  :— 


Front  F.  D.   Nora,  Prof,  of  RhHoric 
in  Yale  College. 
"  It  is  tha  most  scholarly  and  philosophic 
Grammar  that  I  know." 

A.  D.  Lord,  of  Ohio. 
"  I  consider  it  one  of  the  best  works  we 
have  on  the  subject. 


John  Lewis,  of  Llangollen. 
"  It  is  really  what  its  title  indicates* — A 
Practica4  Grammar." 

Jno.  B.  L.  Sonle,  Tcrre  Haute. 
"  Far  in  advance  of  any  now  in  us«." 

E.  A.  Smith,  Sup'tofCommo».  Schools, 


Rev  B.r  Ayd^lote,  of  Cincinnati.  „,         ^    Statetojim,  N.  Y. 

«<   An  Jr.->ni.r.,TatT,or,f    5n  ..^Ir-o   rfl«rvi>,^f    inv^T,  "I      prcffir      it      boforC     BrOWI 


"  An  improvement;  in  every  respect,  upon 
preceding  work?   ' 

i?jWi.  //.  Lee,  Prof  Washington  Coll. 
'"  I  hwirUlv  recommend  it  as  the  beet  now 


lions' 


prefer    it    before   Brown's   and    Uul- 


Moses  Soule,  North  BrnL'ton 
"My    beau    lde:il   of   an    English   Gram- 


to  be  got."  i  mar. 


DATE  DUE 

Mmm^ 

1^, 

: 

DEMCO  38-297 

